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QUESTIONS 

AND 

NOTES 

CRITICAL AND PRACTICAL 

UPON 

THE BOOK OF LEVITICUS; 

DESIGNEES AS A GENERAL HELP 

-■ V : 

TO BIBLICAL INSTRUCTION, 



BY GEORGE BUSH, 

Author of the " Life of Mohammed.' 





NEW YORK: 

PUBLISHED BY JOHN P. HAVEN, 

148 NASSAU STREET, 

1833, 



n « 9 5^ 



"Entered, according to Act of Congress, April, in the year 1833, 
by John P. Haven, in the Office of the Clerk of the Southern Die 
trict of New York " 



/j-/S 



SLEIGHT AND VAN NORDEN, PRINT 



LEVITICUS. 



INTRODUCTORY. 

What is the title of the third book of the Pente- 
teuch, and from what derived ? 

Ans. According to the usual custom of the Jews in deno- 
minating their sacred books, this is termed in their lan- 
guage, 'Vayikra,' and he called, from the Hebrew word 
with which it commences. But by the Septuagint and the 
Vulgate the title of Levitictis has been given it, and this 
name has been retained by all the modern versions. It is 
so called from the fact that it treats principally of the rites 
and ceremonies, the services and sacrifices, of the religion 
of the Israelites, the charge of which was committed to the 
Levitical priesthood, that is, to Aaron and his sons, or 
descendants, who were of the tribe of Levi, and who atone 
of that tribe exercised the priestly office. It is not, therefore, 
the ministry of the Levites properly so called, who constituted 
a distinct order from the priests, and subordinate to them, 
that forms the subject of this book, but the peculiar functions 
of the sacerdotal body ; on which account it is sometimes 
called by the Rabbins, ' The Law of the Priests,' and 'The 
Law of Offerings.' 

How does it appear that Moses was the real 
author of this book ? 

Ans. This is proved not only by the general arguments 
which demonstrate him to have written the whole Penta- 
teuch, but by particular passages in other portions of the 
scriptures where it is expressly cited as his inspired work. 
Thus, Nehem. 8. 14. * And they found written in the law 
which the Lord had commanded by Moses, that the children 
of Israel should dwell in booths in the feast of the seventh 
month.' This ordinance is contained Lev. 23. 34, 42. 
Again it is said of the mother of Jesus, Luke 2. 22, that 
* When the days of her purification according to the law of 



LEVITICUS. CHAP. t. 



Moses, were accomplished, they brought him to Jerusalem j' 
a law which is to be found Lev. 12. 6. Once more, it is said 
2 Chron. 30. 1G, of the Priests andLcvites, that Hhey stood 
in their place, after their manner, according to the laio of 
Moses, the man of the Lord ; the priests sprinkled of the 
blood which they received of the hand of the Levites.' This 
regulation occurs Lev. 1. 5. The true authorship of the 
book is by these passages put beyond question. 

At what time and place was the book written ? 

This is determined by the words occurring ch. 27. 34, 
* These are the commandments which the Lord commanded 
Moses for the children of Israel in Mount Sinai.' That this 
is to be understood not only of those laws which were orally 
promulgated at that time and place, but of those also which 
were committed to writing,may be inferred from the parallel 
expression, Num. 36, 13. 'These are the commandments 
and the judgments which the Lord commanded by the hand 
of Moses, unto the children of Israel, in the plains of Moab, 
by Jordan, near Jericho.' As it was in the plains of Moab 
here mentioned that Moses died, and as the precepts in 
the book of Numbers could not have been written either 
prior or subsequent to the period of the sojourn at that 
station, it is reasonable to conclude that if in one case men- 
tion is made of written laws, the same is to be understood in 
the other. So that there is no room to question that this 
book was written during the encampment of Israel at the 
foot of Mount Sinai. This is strikingly confirmed by such 
allusions as the following, indicating that the state of the 
Israelites at the time, was that of an encampment, instead 
of a permanent settlement in cities and villages. Lev. 4. 12. 
1 The whole bullock shall he carry forth without the camp,'' 
v. 28. ' And afterward he shall come into the campS ch. 14. 
33. ' And the Lord spake unto Moses and unto Aaron, say- 
ing, When ye be come into the land of Canaan which I give 
to you,' &c. implying that they had not yet arrived there. 

How long a period does the history contain? 

Archbishop Usher, who is followed by Mr. Home, 
supposes that the book comprises the history of the transac- 
tions of a single month, viz. from April 21 to May 21, of 
the year 2514, which answers to the first month of the 
second year after the departure from Egypt. Others consi- 



CHAP. I. LEVITICUS. 



derit as containing only the account of what passed during 
the eight days of the consecration of Aaron and his sons, 
The former is the more generally received, and the more 
probable opinion. 

What may we suppose to have been the leading 
design of the appointment of the various ceremo- 
nies and sacrifices mentioned in this book? 

One great end to be attained by the institution of such 
a burdensome ritual was, that the Israelites, by being so 
fully occupied with the services of their religion, might 
be deterred from the idolatry of the surrounding nations, 
into whieh, as we learn from their history, they were con- 
stantly prone to fall. As they were intended to be the depo- 
sitories of the true religion, it was all-important that they 
should be preserved in a state of marked separation from the 
idolatrous practices of the heathen. Again, the system of 
the Leviticai rites was intended to serve as a * shadow of 
good things to come,' pointing to another and fuller dispen- 
sation, of which the mere perfect sacrifice of Christ and his 
ever-during priesthood were to be the main characteris- 
tics. These typical ceremonies, therefore, were calculated 
to enlighten the apprehensions of the Jews, and to prepare 
them for the reception of the Gospel. Considered in this 
point of view, the book of Leviticus is particularly valuable 
to christians, as throwing light upon many passages of the 
New Testament, especially the Epistle to the Hebrews, 
which would in fact be unintelligible without it. 

What is to be thought of the theory of those 
who maintain that the Leviticai rites were borrow- 
ed, in great measure from the sacred. usages of the 
Egyptians ? 

It has been supposed by some writers of eminence, that 
the Legislator of the Hebrews in order to avoid too sud- 
den and violent a reformation, was instructed to retain 
many of the rites to which the Israelites had been familia- 
rized, and attached in Egypt, only altering them so far as to 
change their object, appropriating them to the service of the 
true God, and blending them with the rites which origina- 
ted solely in the divine appointment But of this hypothesis 
J* 



G LEVITICUS. CHAP. 1. 

it may be said in the language of Mr. Graves ;* that * If 
the great Jehovah, the moral governor of the world, did 
in reality separate the Jewish nation to be the depositories 
of true religion and sound morality, in the midst of an idola- 
trous world, and for this purpose brought them forth out of 
Egypt by a series of stupendous and uncontrolled miracles ; 
if he promulgated to them the moral law of the Decalogue, 
with the most awful display of divine power and majesty ; 
if he established over them, as their form of national govern- 
ment, a Theocracy, which could not be supported without 
the continued interposition of an extraordinary providence ; 
if he retained them in the wilderness for forty years, to 
discipline and instruct them, until the entire generation 
which had been familiarized to the idolatry and corruptions 
of Egypt had perished ; and if he then planted them in the 
land of Canaan by a supernatural power, driving out before 
them its inhabitants, or compelling the Jews to exterminate 
them as a punishment for their inveterate idolatry and its 
attendant crimes, commanding them carefully to avoid all 
similar profanation and guilt, under the terror of suffering 
similar punishment ; — if these facts have been established 
so as to prove that the Jewish law giver was clearly delegated 
by God to institute a particular form of worship, with a variety 
of regulations and rites, to preserve the separation of this 

chosen people from the surrounding nations ; then the 

supposition that he should borrow any thing from those rites 
and customs in order to accommodate the prejudices, 
habits, and propensities of his countrymen, becomes unne- 
cessary in proportion as we more clearly discern that he 
possessed authority to conciliate attention and enforce obe- 
dience without resorting to any such artifice. And if such 
an expedient was unnecessary, surely its adoption is ex- 
tremely improbable. Thus to blend divine appointments 
and human inventions ; to degrade the worship of the great 
Jehovah with the intermixture of rites originally designed to 
honor the basest idols ; to reprobate the whole system of 
idolatry, all its profanations and crimes, with the most vehe- 
ment and indiscriminate condemnation, and prohibit any 
attempts to introduce any part of it under the severest 
penalties ; and yet secretly, as it were, pilfer from it some 
of its most attractive charms, varnish them with a new 

*Lectures on the Pentateuch, p. 177. 



CHAP. I. LEVITICUS. 



coloring, and exhibit them as the genuine features of true 
religion ; this seems altogether irreconcileablc with the 
dignity of an inspired Legislator, and the purity of a divine 
law, and indeed forms a scheme so jarring and inconsistent, 
that it appears utterly incredible that it should be adopted 
by Divine Wisdom ! 

How does it appear that in the appointment of 
these rites regard was had to any thing besides 
the mere external act ? 

That something, over and above the simple act of slaying 
and offering the animal victim, was required by the spirit of 
the law is evident from the fact, that the obedience of the 
chosen people is frequently represented as faulty, notwith- 
standing their scrupulous observance of the outward rite. 
Thus, Is. 1.11, 12 'To what purposeis the multitude of your 
sacrifices unto me ? saiththe Lord: I am full of the burnt of- 
ferings of rams,and the fat of fed beasts; and I delight not in 
the blood of bullocks, or of lambs, or of he goats.' Is. 66. 3. 
1 He that killeth an ox is as if he slew a man ; he thatsacri- 
ficeth a lamb, is as if he cut off a dogs neck ; he that offer- 
eth an oblation as if he offered swine's blood.' And still more 
strikingly, Jer. 7. 22, 23. 'For I spake not unto your fathers, 
nor commanded them in the day that I brought them out of 
the land of Egypt, concerning burnt offerings or sacrifices : 
but this thing commanded 1 them, obey my voice &c.' evi- 
dently teaching that the mere external act did not satisfy 
the demands of the ritual law. 



LEVITICUS. CHAP. I. 



CHAPTER I. 

From whence did the Lord address Moses, and 
what general direction did he give him respecting 
the offerings of the people ? v. 1, 2. 

'And the Lord called and spake.' As the cloud of 

glory now rilled the tabernacle and prevented all access to 
its interior, Moses stood without while an audible voice 
from the mercy-seat addressed him in the words immediately 
following. The word ' called,' in the original has the last 
letter written in smaller character than the rest, intimating, 
according to the Jews, that God now spake, not with a loud 
thundering voice, as upon mount Sinai, but in lower and 
gentler tones, as befitted a milder and more permanent 
mode of communication. ' Tabernacle of the congrega- 
tion ,' more correctly rendered ' tabernacle of meeting,' or, 
' convention-tent,' i. e. the tent or tabernacle where God 
and his people met at stated times. See note on Ex. 29. 42. 
Sup. The term implies the meeting of two parties by pre- 
vious appointment. ' If any man of you bring an offer- 
ing.' It is to be observed that the writer is here speaking 
of voluntary and not of stated offerings ; such as private per- 
sons might be induced, from the promptings of a grateful and 
pious spirit, spontaneously to render to the Creator, Preserver, 
and Benefactor of mankind. The original word here and 
elsewhere rendered l offering,' is ' Korban,' derived from the 
verb k Karab,' signifying radically to approach, to draw near 
to, and in what is termed the Hiphil or causative form, to 
cause to approach, to bring near, to present ; hence in the 
Hiphil the verb is generally rendered in our version to offer. 
In accordance with this the noun l Korban,' is used to denote 
an ' offering,' or that which was brought to the altar, and 
dedicated to God, whether it were a thing animate or inani- 
mate, a human being or a brute beast. Thus the bread or 
meat-offering and the oblation of the first fruits, Lev. 2. 1, 
12. have theappellation l Korban' given them : 'And when 
any man will offer a meat-offering, (meal- offering,) unto 
the Lord, his offering (Korban,) shall be of fine flour, &c.' 
So also the silver vessels, cattle, sheep, &c, offered by the 
princes, Num. 7. 10 — 17, etinf. are comprehended under the 
general name of * Korban.' Nay, the very wood which was 
used to burn the sacrifices on the altars, Nehem. 10. 34. 



CHAP. I. LEVITICUS. 



from its being brought for that purpose is denominated 
* Korban.' And what is still more worthy of notice, the 
same phraseology is employed in reference to the Levites 
as a consecrated body of men, from their being brought near 
and presented to the Lord for the service of the sanctuary: 
Num. 8. 10. 'And thou shalt bring the Levites before the 
Lord,' i. e. shalt offer them as holy persons dedicated to the 
service of Jehovah. As the verb • Karab,' however, in its 
Hiphil form denotes principally the bare act of bringing any 
thing to a particular place or person, though rendered by 
the word ' offer' it is to be observed, that when any private 
individual is said to ' offer' an animal or other oblation, it is 
to be understood simply of his bringing it to the altar, not of 
his performing any part of the office which was exclusively 

appropriated to the Priests and Levites. ' Of the herd ;' 

i. e. of oxen or bullocks ; exegetical of the preceding term 

' cattle.' ' Flock.' This term comprehends both sheep 

and goats, as is evident from v. 10. It appears, therefore, 
that there were only five kinds of living creatures which 
were accepted in sacrifice , viz. of animals: beeves, sheep, 
and goats, including the young of each kind of eight day's 
old, Lev. 22. 27. ; and of fowls ; turtle doves and young 
pigeons, 1. 14. These being of the most tame, gentle, and 
harmless species of creatures, as well as the most servicea- 
ble to man, were well adapted at once to point out the dis- 
tinguishing moral attributes of Christ and his people, those 
1 living sacrifices' which were ' acceptable to God,' and also 
to intimate man's absolute dependance upon God for those 
blessings to which he owes his food and raiment, the crown- 
ing comforts of life. 

What was prescribed in case the offering were 
a burnt sacrifice ? v. 3, 4. 

'Burnt sacrifice;' more correctly rendered 'whole burnt- 
offering.' The prescribed sacrificial offerings are distin- 
guished in Hebrew by two several terms, 'Isheh' and 
' Holah,' of which the first being a derivative from ' Ish,' 
fire, denotes an offering by fire, and is applied both to offer- 
ings burnt to holly, and to those burnt in part. This word is 
generally rendered by ' offering by fire.' The word ' Holah,' 
on the other hand, literally signifying 'ascension,' from 
' Halak,' to ascend, because these offerings went up in flame 



LEVITICUS. CHAP- I 



and smoke into the air, is applied to sacrifices xoholly burnt, 
which the Greeks denominated l Holocaumata' or ' Holo- 
causton,' from which the word ' holocaust' has been trans- 
ferred into our language. If rendered in English phrase, it 
should properly be c whole burnt offering,' whereas by its 
being generally rendered by our translators l burnt offering,' 
the genuine distinction between the original words is hidden 
from the ordinary reader, as there is no difference between 
the expression ' burnt offering,' and * offering by fire.' But 
let the phrase ' whole burnt offering' be employed, and the 
distinction is obvious. Every holocaust or ' Hoiah,' was an 
' Isheh,' or * offering by fire,' but every * Isheh,' or fire offer- 
ing, was not a holocaust. It may here be remarked, that 
the ' whole burnt offering' was the first or principal sacrifice 
with which God was daily served by his people, Num. 28. 
3. no part of it being eaten, but the whole, consumed upon 
the altar. It pointed to the offering of the body of Christ, as 
is evident from Heb. 10. 10. In Deut. 33. 10. it is rendered 

* whole burnt sacrifice.' t Male without blemish.' Heb. 

6 Perfect;' L. e. having neither deformity, defect, nor super- 
fluity of members, and free from distemper. Whence the 
prophet says, MaL L 14. * Cursed be the deceiver who hath 
in his flock a male, (i. e. a perfect male,) and voweth and 
sacrificeth unto the Lord a corrupt thing ;' where * corrupt' 
is opposed to ' male.' This was a prefiguration of the per- 
fect excellence of the sacrifice of Christ, who was *a lamb 

without blemish and without spot' 1 Pet. I. 19. l Of his 

own voluntary will ;' rather, ' for his favourable acceptance,' 
as the phrase is rendered by the Gr. and dial, confirmed by 
Lev. 23. 11. where the same term is rendered, 'to be ac- 
cepted ;* and by Jer. 6. 20, 'Your burnt offerings are not 
acceptable,' where the original phrase is the same except that 

at is preceded by a negative. ■ Shall put his hand upon 

the head.' From Lev. 16. 21, it is probable that by ' hand' 
here is implied both the hands. The act denoted that the 
victim offered was thereby wholly given, over and devoted to 
God, being as it were henceforth solemnly manumitted from 
the possession of the offerer, who from this time ceased to 
claim any farther interest in it or control over it. Whether 
this imposition of hands implied the transfer of guilt from the 
offerer to the victim is considered by many as doubtful, in- 
asmuch as the same ceremony was observed in the present- 
ation of the eucharistic or thank offerings mentioned Lev. 



CHAP. I. LEVITICUS. 11 

3. 2. But as such a transfer in the case of the scape-goat 
Lev. 16. 21, is unequivocally taught, it can scarcely be 
questioned that the same thing was taught by the like rite 

in other cases. 'To make atonement.' The original 

Hebrew word •Caphar* signifies primarily to cover; not so 
much, however, in the sense of wrapping as with a garment, 
as in that of smearing ovplaistering, it being applied Gen. 6. 
14, to the act of coating the ark with pitch. Its radical sense,, 
therefore, is rather that of an adhesive than a loose covering. 
From this primary notion of covering it came to be applied 
by metaphorical usage to the appeasing of anger, or to that 
act of an offending party by which he succeeds in procuring 
favour and forgiveness from the person or party offended. 
In this sense it is applied to the appeasing of an angry coun- 
tenance, Gen. 32. 20, 'For he said, I will appease him, 
(Heb. will cover his face,) with the present,' 2 Sam, 2-1. 3, 
1 What shall I do for you, and wherewith shall I make the 
atonement, (Heb. cover)? 1 Prov. 16. 14, 'The wrath of a 
king is as messengers of death, but a wise man will pacify 
it, (Heb. will cover it).' Its predominant usage is in rela- 
tion to the reconciliation effected between God and sinners, 
in which sense atonement for sin is the covering of sin, or the 
securing the sinner from punishment. Thus when sin is 
pardoned, or its consequent calamity removed, the sin or 
person may be said to be covered, made safe, expiated, or 
atoned. Accordingly we find the pardon of sin expressly 
called the covering of sin, Nehem. 4. 4, 5, c Our God give 
them for a prey in the land of captivity, and cover not their 
iniquity, and let not their sin be blotted out from before 
thee.' Ps. 32. 1, ' Blessed is he whose transgression is for- 
given, whose sin is covered.'' Ps. 85. 2, * Thou hast brought 
back the captivity of Jacob ; thou hast forgiven the iniquity 
of thy people ; thou hast covered all their sin.' All such 
expiatory offerings pointed directly to Christ, who is the 
grand atonement or reconciliation for the sins of men. Dan. 
9. 24. 1 John 2. 2. Heb. 10. 8, 10. The burnt offering, it 
is to be observed, had not, like the sin-offering, respect to 
any particular sin, but was designed to make atonement for 
sin in general. 

What was commanded in reference to slaying 



LEVITICUS. CHAP. I. 



the victim, sprinkling the blood, and consuming the 
parts? v. 5 — 9. 

'And he shall kill.' Gr. 'And they shall kill;' implying 
that this should be done by the Priests and Levites, as is to be 

inferred from 2 Chron. 30. 17. and 35. 10,11. 'Before 

the Lord ;' i. e. in the open space of the court-yard fronting 
the tabernacle, in which the Schechinah or cloud of glory, 
the symbol of the divine presence, rested over the ark of the 
covenant. This is the general import of the phrase ' before 
the Lord' throughout this book, and in numerous other pas- 
sages of scripture. ' Shall sprinkle the blood.' The act 

of sprinkling the blood was, during every period of the Mo- 
saic economy, exclusively the prerogative of the priesthood. 
It was in the effusion of blood which is the life, that the vir- 
tue of the sacrifice consisted, it being always understood 
that life went to redeem life. It was calculated and proba- 
bly designed to remind the offerer that he deserved to have 
his own blood shed for his sins, and alluded moreover to the 
pacifying and purifying of the blood of Jesus shed for us 

for the remission of sins. ■' Shall flay ;' i. e. shall see that 

it be flayed, or divested of the skin, not by his own agency, 
but by the ministry of the Priests and Levites, as before in 

respect to the killing. ' Cut it into his pieces ;' i. e. into 

its natural pieces, such as head, breast, legs, &c. It was 
not to be confusedly mangled, and the parts heedlessly 
jumbled together, but decently and carefully separated into 
its various members and portions, and then laid in a regular 
manner upon the altar. It is supposed to be in allusion to 
this ceremony, that the apostle speaks, 2 Tim. 2. 15, of 
rightly dividing, (Gr. Orthotomounta,) the word of truth,' 
implying that the truths of revelation were not to be dealt 
out in a loose, incoherent, disorderly manner, but rather ac- 
cording to a regular methodical plan ; not as a rhapsody, 

but as a system. 'Shall put fire.' The fire upon the 

altar at first came down from heaven, but it was the duty of 
the Levites to see that it was continually fed with fuel, and 
not suffered to be extinguished ; so that by ' putting fire upon 
the altar,' in this place is probably meant, the supplying the 

necessary quantity of wood. ' An offering made by fire, 

of a sweet savour.' Heb. 'A fire-offering, an odour of rest;' 
or as the Gr. renders it, 'A sacrifice for a sweet smelling sa- 
vour;' which words the apostle plainly had in view in writ- 



CHAP. T. LEVITICUS. 13 

ing Eph. 5. 2. * Christ hath loved us, and hath given himself 
for us an offering and a sacrifice to God for a sweet smelling 
savour.'' Hence we learn that the holocaust, or whole burnt 
offering, typified the sacrifice and death of Christ for the sins 
of the world. See note on Gen. 8. 20, 21. Chal. ■ Which 
shall be received with favourable acceptation before the 
Lord.' 

What were the ceremonies prescribed in case 
his offering were of the flocks? v. 10 — 13. 

"Of the flocks.' In the divine requirement of the various 
oblations the circumstances of the offerers were kindly con- 
sulted. The less wealthy, who could not so well afford to 
offer a bullock, would bring a sheep or a goat ; and those 
who were not able to do that were expected to bring a turtle- 
dove or a young pigeon. Thus it appears that the parents 
of our Lord, from their humble circumstances in life, brought 
this latter kind of offering upon the purification of Mary, 

Luke, 2. 23 — 25. * On the side of the altar northward.' 

If the victims had been slain on the east of the altar, where 
the ashes were cast, it might have obstructed the entrance 
to the court ; on the south was the ascent to the altar, and 
on the west, the tabernacle ; so that the north was on all 
accounts the most convenient quarter for this purpose, not 
only for the slaughter of the sheep, but also of all the other 
animals offered. 

What was the prescribed ceremony where the 
offering was of fowls? v. 14 — 17. 

' Turtle-doves and young pigeons.' From the Heb. ' Tor,' 
comes the Latin 'Turtur,' and the English * Turtle,' gene- 
rally rendered * Turtle-dove.' By a beautiful metaphor this 
bird is made by the Psalmist to denote the church: Ps. 74. 
19. *0 deliver not the soul of thy turtle-dove unto the multi- 
tude of the enemies.' And Solomon, Cant. 2. 12, mentions 
the return of this bird as one of the indications of spring ; 
' the voice of the turtle is heard in our land.' Young pigeons 
(Heb. ' sons of the dove,') were thought preferable for food 
to the old, whereas the full grown turtle-dove was accounted 
more delicious than the young. The sacrifice was ordered 

accordingly. l Wring off his head.' The original term 

occurs only here and Lev, 5. 8, so that we are chiefly depen- 
2 



H LEVITICUS. CHAP. I. 

dent upon the ancient versions for its genuine sense. The 
Sept. renders it by ' Apoknizo,' to cut with the nail. It pro- 
bably means to make a section or cut in the head by pinch- 
ing it with the fingers and nails, so that the blood might 
distil from the wound. In this case the head was not actu- 
ally separated from the body, an idea which would seem 
to be confirmed by Lev. 5. 8, where it is said that the priest 
should * wring off his head (Heb * cut with the nail') but 
should not divide it asunder ;' i. e. should not entirely sepa- 
rate any one part from another. Though translated * wring,' 
it is to be observed that it is wholly a different word in the 
original form that rendered l wrung' in the close of the 

verse. * With his feathers;' or * with the filth thereof;' 

the latter undoubtedly the true rendering, as in the Heb.the 
pronominal suffix for 'his' is in the feminine gender neces- 
sarily referring to ' crop' and not to s bird.' The drift of the 
precept is to order that the crop or maw with its contents 
should be cast away. 

HEADS OF PRACTICAL REFLECTION. 

V. 1. God, in his wisdom, has seen fit, for the most part to 
address his creatures through the intervention of media- 
tors ; and though the moral law was spoken in thunder 
and lightning from Sinai, the ceremonial law, pointing to 
the great gospel sacrifice, was given in a milder voice 
from the mercy seat 

V. 2. Those sacrifices and offerings are peculiarly accepta- 
ble to God, which are prompted rather by voluntary im- 
pulse than by legal precept. 

V. 2. Although the light of nature alone may suggest to 
man the duty of worshipping the Creator, yet the proper 
mode of rendering him homage is not left to human inven- 
tion, but is matter of divine revelation. 

V. 3. It is fit that the offerings which are designed for the 
greatest and best of Beings, the infinitely perfect Jehovah, 
should be the best, and most perfect of their kind. * A 
male without blemish.' 

V. 4. In all our religious services and sacrifices our faith 
should aim to lay its hand upon the head of the one great 
Atoning Victim for sin. Failing of this our offerings are 
of little worth. 



CHAP. II. LEVITICUS. 15 

V. 5. Were it not for the solution afforded in the gospel, 
what an inexplicable mystery would be the whole Jewish 
ritual! How strange the fact that the temple of God 
should so much resemble a slaughter-house ! 

V. 9. How precious in the estimation of the Most High 
must be the merit of Christ's sacrifice, that it should avail 
to convert the nauseous odor of burning flesh to a perfu- 
med and refreshing incense ! 



CHAPTER II. 

What was the law of the meat offering? v- 1-3 

i And when any will offer.' Heb. ' And a soul when it shall 
offer;' i. e. a person or man. See note on Gen. 2. 7. as to the 
scriptural import of the word soul. The English idiom is 
precisely similar. Thus we say that such a place contains so 
many thousand souls; and in such a battle, so many souls 
perished. Shakespeare also speaks of a ship swallowed in 
the sea, and the * freighting souls' within her. 'Meat- 
offering.' Heb. * Minchah,' a gift-offering, or donative, imply- 
ing originally, any kind of oblation or present made either to 
God or man. Thus, Gen. 32. 13, ' And he (Jacob) took of 
that which he had with him a present (Heb. Minchah) for 
Esau his brother.' Gen. 43. 11. * And their father Israel said 
unto them take of the best fruits of the land in your ves- 
sels, and carry down the man a present (Minchah).' But 
the present made by Jacob to Esau was of living things, viz. 
cattle, whereas that carried to Joseph was of things that had 
not life. In lika manner both the offering of Cain, which 
was of the fruits of the earth, and that of Abel, which was of 
the firstlings of the flock, are each of them called ' Minchah,' 
Gen. 4. 3 — 5. So that the word in its general import, does 
imply things slain as well as things not slain, although some 
commentators have maintained the contrary. But inordinary 
usage, its meaning was restricted to an offering made of fine 
flour, whether of wheat or barley. The common rendering 
of the term in the English bible by ' meat-offering' is incorrect 
according to the modern acceptation of the word ' meat,* 
which is now applied exclusively to flesh, although at the 



16 LEVITICUS. CHAP. II. 

time when our translation was made it appears to have deno- 
ted very nearly the same as the word * food.' A more suita- 
ble rendering therefore at the present day would be ' meal- 
offering,' * flour-offering,' or even ' bread-offering,' as the flour 
before it was offered was generally, though not in the pre- 
sent case, made into thin cakes or wafers, or something very 

nearly resembling bread. l Shall pour oil upon it ;' to 

give it a grateful I relish, making it more palatable to the 
priests, who were to eat part of it ; v. 3. Oil was to the food 
of the Israelites what butter is to ours. ' And put frank- 
incense;' in order to cause a sweet smell in the court of the 
tabernacle, which would otherwise have been offensive in 
consequence of the vast quantities of flesh burnt there. The 
incense seems also to have had a typical allusion to the pray- 
ers of the saints which are to be connected with the exercise 
of faith in the great propitiatory sacrifice of the gospel. Rev. 
8. 3, 4. i And another angel came and stood at the altar, 
having a golden censer, and there was given unto him much 
incense, that he should offer it with the prayers of all saints 
upon the golden altar which was before thc!throne. And the 
smoke of the incense, which came with the prayers of the 

saints,, ascended up before God out of the angels hand.' 

c Shall take thereout his handfull.' Heb. * Shall gather up 
with the hand.' Of this meal-offering a part only, that is to 
say, about an handful, was burnt, the rest being reserved for 
the priests' use ; but all the frankincense was burnt because 
from it the priest could not derive no advantage. This por- 
tion was termed a * memorial' being designed as it were, to put 
God in mind of his covenant or promise to accept the service 
of his people, rendered to him according to his command- 
ment. In allusion to this it is said, Ps. 20. 'The Lord remem- 
ber all thy offerings and accept thy burnt sacrifices.' Acts, 
1 4. 4, ' Thy prayers and thine alms are come up for a memo- 
rial before God.' 

What was commanded in case tha meal-offering 
had been prepared by baking in the different modes 
specified? v. 4. 10. 

1 Baken in the oven.' Heb. f Of the baking of the oven. 
Maimonides says it was kneaded and baked within the 
sanctuary, though the wheat was ground and sifted without. 
This is confirmed by Ezek. 46. 20, < This is the place where 



CHAP. N. LEVITICUS. 17 

the priests shall boil the trespass-offering, and sin-offering, 
where they shall bake the meal-offering.' The original word 
for 'oven' (Tannoor) probably denotes such a kind of oven 
as is still in use among the Arabs. This is a large stone 
vessel resembling a pitcher in which a fire is made, and 
when sufficiently heated the flour and water after being 
mingled together and formed into a paste, is spread with the 
hand over the outside of the vessel. It is baked instantly, 
and the bread comes off in thin fine pieces like our wafers. 
An oven of this kind for the purposes of the sanctuary pro- 
bably stood in the court of the tabernacle. * Unleavened 

cakes.' Heb. 'Cakes of unleavenednesses ;' aa intensitive 
mode of expression equivalent to l altogether unleavened.' 

' Mingled with oil.' The oil was mingled in kneading 

instead of being poured on after the bread was baked. 

[ Baken in a pan.' Heb. * On a plate ;' i. e. on an iron plate 
of a flat smooth surface, answering to the griddle of modern 
times. It differed according to Maimonides from the frying 
pan, afterward mentioned, in having no lip or rim around its 
edge to prevent the dough from running off, while the 'fry- 
ing-pan,' designed for baking a thin kind of paste or butter, 

was furnished with such an appurtenance. ' Shall burn 

it.' Heb. ' Shall reduce it to fume or vapor ; shall evaporate 
it;' as in the burning of incense. See the original term 

explained in the note on Ex. 29. 10—14. * A thing most 

holy.' Heb. ' A holiness of holinesses.' 

What prohibition was made in respect to these 
offerings ? v. 1 1 . 

'No leaven, nor any honey ;' i. e. as it should seem, neither 
sour nor sweet ; nothing of the fermenting kind, which would 
have an unkindly effect, when eaten, upon the animal eco- 
nomy. Perhaps there may have been also a moral design 
in regard to both, the one denoting hypocrisy, the t>ther sens- 
ual gratification. 

What was the law of the oblation of the first 
fruits? v. 12. 

< Them,' i. e. leaven and honey. They might be offered with 
the first fruits, but were forbidden to be offered upon the 
altar. 

2* 



18 LEVITICtfS. CHAP.ll 

What was commanded as an unfailing accom 
paniment of every species of oblation ? v. 13. 

' Seasoned with Bait.' Salt is the opposite to leaven, as it 
preserves from putrefaction and corruption, and was there- 
fore used to signify the purity and persevering fidelity neces- 
sary in the worshippers of God. It was called the 'salt of 
the covenant,' because as salt was incorruptible, so was the 
covenant and promise of Jehovah, which on this account is 
called 2 Chron. 13 5, c a covenant of salt;" i. e. an everlast- 
ing covenant. 

What was to be the offering of the first-fruits, 
and what the ceremonies of its presentation ? v. 
14—16. 

1 Ears of corn dried by the fire.' They dried them in the fire 
in the green ear, because that otherwise from their moisture 
they would not admit of being ground in a mill. 

HEADS OF PRACTICAL REFLECTION. 

V. 3. 'The remnant of the meat-offering shall be Aaron's.' 
In every dispensation God has evinced a kind concern for 
the maintenance of those who were devoted to ministry in 
sacred things. Those who labor in the word are to be 
competently supported. ' Do ye not know that they which 
minister about holy things live of the things of the temple? 
And they which wait at the altar are partakers with the 
altar. Even so hath the Lord ordained that they which, 
preach the Gospel should live of the Gospel.' 1 Cor. 9. 13> 
14. 

V. 8. 'When it is presented unto the priest.' As none of 
the ancient sacred offerings were to be presented immedi- 
ately to God, but were first put into the hand of the priest, 
and through him offered upon the altar, so spiritual sac- 
rifices under the Gospel are not available in the sight 
of God unless tendered to him through Jesus Christ, the 
great High Priest of the New Testament. 

V. 11. Especial care is to be taken not only that our religi- 
ous services be cleansed from the leaven of hypocrisy, but 
thai they be thoroughly pervaded bv the ' salt' of grace. 



CHAP. MI. LEVITICUS. 19 

CoL 4. 6, * Let your speech be always with salt, seasoned 
with grace.' Mark, 9. 49, ' Every sacrifice shall be sea- 
soned with salt.' 
V. 14. IF the l first- fruits' of the harvest field were of old so 
peculiarly acceptable to God, how much more must he be 
pleased now with the first-fruits of the Spirit, and the ex- 
pressions of an early piety in the young-. The * green ears' 
of youthful devotion will naturally be followed by the ri- 
pened sheaves of a godly old age, and in this form gath- 
ered into the garners of eternal lfe, 



CHAPTER III, 

What was the law of the peace-offerings pro- 
vided it was of the herd ? v. 1 — 5. 

' His oblation.' Heb. l His korban ;' i. e. his gift. Gr. ' His 
gift unto the Lord.' See Mark, 7. 11. ' Sacrifice of peace- 
offering. Heb. * Shelamim,' from * Shalam' to make up, 
make good, restore, repay, and thence to make up a difference, 
to effect a reconciliation, to be at peace. A ' sacrifice of peace- 
offerings' therefore is properly a l sacrifice of pay-offerings, 
of requitals, of retributions, or pacifications,' and was offered 
( I). Upon the recovery of peace with God in cousequence of 
an expiation for some sin committed; Hos. 14. 2. (2). As 
an expression of thanksgiving for mercies received ; Lev. 7. 
12. Jiidg. 20. 26. 1 Chron. 21. 26. (3). On the performance 
of a vow, as Ps. 56. 13, l Thy vows are upon me, O God ; I 
will render praises (Heb. ' will repay confessions') unto thee.' 
Prov. 7. 14, ' 1 have peace-offerings with me (Heb. ' peace- 
offerings are (were) upon me,' i. e. the obligation of peace- 
offerings) ; this day have I paid my vows? This kind of 
peace-offering being vowed on condition that a particular 
mercy were bestowed, was performed after the condition was 
granted. By the Greek the original word is rendered here 
and elswhere a ' sacrifice of salvation (or safety) ; ' though 
sometimes by ' Eireneke,' ' a pacifying or peace-offering ;' and 
by the Chal. a * sacrifice of sanctities, (or sanctifications),' 
probably because none but clean and sanctified persons were 
permitted to eat of it ; Lev, 7. 19, 20. Sol. Jarchi, a Jewish 



<<» LEVITICUS. CHAP. III. 

Commentaror, says they are called peace-offerings, l because 
they bring peace into the world, and because by them there 
is peace to the altar, to the priests, and to the owners.' This, 
however, is rather the effect of the expiatory than of the eu- 

charistic offerings. ' Male or female.' In this respect the 

peace-offering differed from the holocaust, or whole burnt- 
offering, in which a male only was allowed. * Shall lay his 

hand.' The imposition of hands in this case differed from 
the same ceremony in the sacrifice of the holocaust in this, 
that over the head of the peace-offering there was no confes- 
sion of sins, but merely the uttering of praise and supplica- 
tion to God. * Shall offer of the sacrifice ;' i. e. part of the 

peace-offering ; for of t'»is sacrifice one part, viz. the fat 
pieces, the kidneys, the caul, &c. was to be burnt ; a second 
consisting of the breast and the right shoulder was reserved 
for the priest ; while all the remainder was appropriated to 
the offerer, to be eaten by him, his family and friends in a 

sacrificial feast. * The fat;' or, * the suet.' The design 

of this part of the ceremony may be understood in either of 
the ways following. (1). As the 'fat' of any thing is some- 
times but another name for its best or choicest part, (see note 
on Gen. 4. 4), and as the * fat' was deemed the most valuable 
part of the animal, it was offered in preference to all other 
parts, implying that the best of every thing was to be offered 
to God. (2). As, however, the term is used in other cases to 
denote the dullness, hardness, and unbelief of the heart, Ps. 
119. 70. Acts, 28. 27. it may here signify the consuming of 
our corruptions by the fire of the Holy Spirit. The 'kidneys' 
also, the supposed seat of some of the strongest of the sen- 
sual propensities, were burnt probably to teach the duty of 
the mortification of our members which are upon earth, for- 
nication, uncleanness, inordinate affection, &c. Col. 3. 5. 

* Upon the burnt-offering ;' i. e. laying it on the altar after 
the daily offering of the lamb, which always had the preced- 
ency. 

What was the direction given in relation to the 
peace-offering in case it were of the flock ? v. 6 — 
12 

1 Of the flock.' ' Peace-offerings,' says Maimonides, ' are 
brought of sheep, of goats, ana of beeves, male or female,' 
and great or small ; but no fowl is brought for a peace- 



CHAP. III. LEVITICUS. 21 

offering.' The reason of this exception was that fowls had 

not fat enough to be burnt upon the altar. * Whole rump/ 

Heb. ' The perfect or entire tail ;' which in the sheep of Syria 
and other oriental countries, is often very fat and large, not 
unfrequently weighing as much as twelve or fifteen pouuds. 
Travellers affirm that in order to ease the animal, and to pre- 
serve the wool from being draggled in the dirt, or torn by 
bushes and stones, pieces of thin board are fixed to the under 
part of the tail, which are sometimes furnished with small 

wheels. « The food of the offering.' Heb. ■ The head of 

the offering ;' i. e. the flesh thus offered was to be considered 
as the aliment of the fire upon the altar. Whence we find 
such offerings termed the bread of God, Num. 28. 2. Ezek. 
44. 7. And the priests who burnt them are said to offer ' the 
bread of their God,' Lev. 21. 6, 8, 17, and the holy things 
which they ate is called by the same name, Lev. 21. 22. 

What was commanded provided the offering' 
were a goat ? v. 12- — 17. 

1 Shall offer thereof.' Heb. ' Shall offer of it ;' i. e. a part of 
it — the part which he immediately goes on to specify, viz. the 

fat, the kidneys, the caul, &c. * That ye eat neither fat 

nor blood.' This prohibition respecting the eating of fat is 
to be under-stood of the fat of such animals as were offered to 
God in sacrifice, and not of others, although the Jews, we 
believe, interpret it of all fat without exception. But the 
contrary is to be gathered from Lev. 7. 2, ' Ye shall eat of no 
manner of fat of ox, or of sheep, or of goat ;' implying that 
the fat of other animals might be eaten. As to blood, how- 
ever, the probability is, although the Rabinnical writers 
maintain that that of locusts, fishes, &c, was lawful, that it 
was intended to be universally forbidden. The prohibition 
in Gen. 9. 4, is absolute and unqualified ; * Flesh with the 
blood thereof shall ye not eat.' The reasons of the prohibi- 
tion doubtless were (1). To put a difference between the 
chosen people and Gentile idolaters who used to drink the 
blood of their sacrifices; Ps. 16. 4, ' Their sorrows shall be 
multiplied that hasten after another God : their drink-offer- 
ings of blood will I not offer.' (2). To restrain any tendency 
to the acquisition of a cruel and sanguinary disposition. (3). 
To inspire respect and reverence for that which was intend- 
ed to represent the precious blood of Christ, in which the 
virtue of his atonement was to consist. 



22 LEVITICUS. CHAP. IV- 

HEADS OF FRACTICAL REFLECTION. 

V. 1. As the highest recompense which God requires for his 
benefits towards us is the tribute of a grateful heart, he 
that withholds this clearly proves himself unworthy of the 
least of heaven's mercies. 

V. 1. A cordial thank-offering to God should ever follow 
the attainment of any lawful object upon which our hearts 
have been set. 



CHAPTER. IV. 

Concerning what was Moses next commanded 
to speak to the children of Israel ? v. 1, 2. 

1 Shall sin through ignorance against any of the command- 
ments.' Heb. * Shall sin through inadvertently erring from 
any of the commandments.' The true construction is, not 
'sinning against,' but 'erring from,' as the phraseology in 
the original is in effect the same with that in Ps. 119. 10. ' Let 
me not wander from thy commandments.' * Through igno- 
rance ;' i. e. unadvisedly, unwittingly, unawares. The Heb. 
' Shegagah,' here used, comes from ' Shagah, to go astray, to 
err, to transgress through mistake, ignorance, or inadvertency. 
In the Greek, it is sometimes rendered by ' Agnoia,' igno- 
rance, but here, and frequently elsewhere, by ' Akousios,' un- 
wittingly, the exact opposite to ' Ekousios,' wittingly or wil- 
fully, occurring Heb. 10. 26, and opposite also to what the 
law, Num. 15. 57, 30, terms sinning with a high hand, or pre- 
sumptuously. The impoit of the term is fully disclosed, Num. 
35. 11, where mention is made of ' killing a person at una- 
wares ;' Heb. 'Shegagah, by error, unwittingly, which, in 
the parallel passage, Deut. 19. 14, is expressed by igno- 
rantly, or literally, without knowledge ; both which terms, for 
greater explicitness, are joined together in Josh. 20. 3. 'The 
slayer that killeth any person unawares (and unwittinglyy 
Heb. ' by error (and without knowledge)' which is also op- 
posed to a ' lying in wait,' i. e. with a set purpose and in- 
tention to kill; Deut. 19. 11. Ex. 21. 13. The Apostle, 
Heb. 9. 7, denominates such sins ' Agnoemata,' ignorances, or 
ignorant trespasses, more fully explained, Heb. 5. 3, by two 



CHAP.IV. LEVITICUS. 23 

distinct words, where he speaks of the duty of priests * to 
have compassion on the ignorant, and on them that are out 
of the way. J These ignorances or errors therefore occurred 
when any one, through not knowing, or forgetting, or not 
duly heeding the law, and impelled rather by a casual in- 
firmity, than by a settled intention, committed some foul act, 
which God had forbidden. In such cases, as soon as the 
transgression came to the knowledge of the offender, he 
was required to offer the sacrifice here prescribed ; and not 
to think that ignorance or inadvertency was an excuse for his 
sin. But he, on the other hand, who sinned presumptuously, 
and with an avowed contempt of the law and the law-maker, 
was to be cut off, and there remained no sacrifice for the sin, 

Heb. 10. 26, 27. < Shall do against any of them.' Heb* 

1 Shall do of (any) one of them.' 

What was the law of the sin-offering for a priest? 
v. 3—10. 

1 The priest that is anointed ;' i. e. the high priest, as he only, 
after the first institution of the priesthood, was anointed upon 

his entrance into office. See note on Ex. 40. 12—16* ' Sin 

according to the sin of the people ;' or r Heb. s Sin to the 
guilt of the people ;' i. e. so as to cause the people to trans- 
gress and bring guilt upon themselves, by emboldening them 
in iniquity by his pernicious example, or involving them, in 
virtue of the intimate relation subsisting between priest and 
people, in the consequences of his guilt, Thus 1 Chron. 
21. 3. 'Why then doth my Lord require this thing?' 
4 Why will he bring a cause of trespass to Israel/ where the 
word rendered ' cause of trespass,' is the same with that oc- 
curring here, and rendered sin.' Gr. * So that the people 
sin.' Vulg. ' So as to make the people to offend.' Chkzr 
kuni, a Jewish commentator, explains it thus ; j To make 
the people guilty, in that he hath taught and permitted them 
to do a thing forbidden.' — ' For a sin-offering ;' Heb. ' For 
a sin ;' the same word with that occurring a line or two 
above, called ' a sin-offering,' from the Gr. c Peri amartias,' 
i. e. * Thusia peri amartias,' a sacrifice for sin, because the 
sin was confessed over the victim, and laid, as it were, upon 
its head. A similar phraseology is met with in the New 
Test, where it is said of Christ, that God made him to 
be sin for us, who knew no sin ;' i. e. made him to be a sin- 



24 LEVITICUS. CHAP. IV 

offering for us. So also Heb. 10, 6. * In bu'rrit-offerings 
and (sacrifices) for sin. (' Peri amartias') ■ thou hast no 
pleasure ;' quoted from Ps. 40. 6, where the original' word 
for * sin' is rendered in the Sept. by * Phosphora,' offering. 
The same phraseology occurs elsewhere in the sacred 
writers, in instances too numerous to mention. — * Before 
the veil of the sanctuary $ Heb. * The veil of holiness P 
Gr. * The holy veil ;' by which is meant the veil that sepa- 
rated the holy from the most holy place, called in Heb. 9. 3, 
t. the second veil.' — * Shall pour all the blood ;' i. e. all that 
is left after the sprinkling. It could not be absolutely all, 
but the quantity of blood sprinkled in the sanctuary was so 
small, that the remainder might, without impropriety, be 
termed the whole. 

What was to be done with the skin, the flesh, 
the entrails, &c. of the slain bullock ? v. 11 — 12. 

4 Without the camp.' This precept has a primary reference 
to the state of the Israelites during their wandering in the 
wilderness. After their settlement in Canaan and the erec- 
tion of the Temple at Jerusalem, they carried them out of 
the city. The sacrifice, now considered as having the sin 
of the priest transferred from himself to it, by his confession 
and imposition of hands, was become unclean and abomi- 
nable, and was carried as it were out of God's sight. The 
ceremony, therefore, w r as strikingly significant of the sinful- 
ness of this sin, and of the availableness of the atonement. 
— * Where the ashes are poured out.' Heb. * At the pouring 
out of the ashes.' There were two places where the ashes 
were poured, one by the side of the altar where they were 
first laid, of which mention is made Lev. I. 1G ; the other, 
without the precincts of the camp, to which, as to a general 
receptacle, the ashes and other refuse matter of the camp 
was conveyed. The publicity here given to the burning of 
the sin-offering of the priest, might be intended to convey 
a deeper impression of the enormity of his sin compared 
with that of ihe common people, although the same thing 
was commanded in case the whole congregation had sinned. 
There was, therefore, a peculiar reproach attached to this 
sacrifice, from the offence upon which it was founded. 



CHAP. IV. LEVITICUS. 



How is this ceremony alluded to by the Apostle ? 
Heb 13. 11—14. 

What was the law of the sin-offering prescribed 
for the whole congregation % v. 13 — 21. 

' If the whole congregation of Israel sin through ignorance.' 
This probably refers to some oversight in acts of religious 
worship, or to some transgression of the letter of the law 
committed, not presumptuously, but heedlessly, as in the 
case mentioned 1 Sam. 14, 32; where, after smiting the 
Philistines, the Israelites 'flew upon the spoil, and took 
sheep, and oxen, and calves, and slew them on the ground : 
and the 'people did eat them with the blood 1 This was a con- 
gregational sin. The sacrifices and rites in this case were 
the same as in the preceding ; only here the elders laid their 
hands on the head of the victim, in the name of all the con- 
gregation. — { And the tiling be hid from the eyes of the as- 
sembly ;' i. e. they are not, for the present, sensible of their 
error ; referring to something sinful, into which they had 
fallen upon the presumption of its being lawful, but which 
subsequent reflection or instruction showed to be otherwise, 
— ' The elders shall lay their hands.' Not the priests in 
this case, but the heads and magistrates of the nation, who 
were seventy in number. As all the people could not lay 
their hands upon the bullock, it was sufficient that it were 
done by the elders, or a part of them, in the name of the con- 
gregation. Maimonides says, that the number of elders 
that officiated on this occasion was three. This act denoted 
the faith of the people in a coming Messiah, ' upon whom 
the Lord will lay the iniquity of us all. 1 Is. 53. 6. 

What was required when a ruler sinned through 
ignorance % v: 22— -66: 

'When a ruler.' Heb. 'Nasi,' prince; 1 i. e. one preferred, 
elevated, or advanced above others, from c Nasah, to lift up, 
It is a common appellation both of supreme and subordinate 
rulers, and is very frequently used to signify the head of a 
tribe. The Jews understand it peculiarly of the head or 
prince of the great Sanhedrim, who was the king himself, 
while they were under kingly government ; but it seems 
more reasonable to understand it of all the great officers ou 
3 



26 LEVITICUS. CHAP. IV. 

magistrates ; any one who held any kind of political dig- 
nity among the people. — ' And is guilty,' or, if his sin come 
to his knowledge •' i. e. if he is presenty reminded of it by 
the checks of his own conscience, or if after a time it be 
suggested to him by others. The ceremonies in this 
case differed from those in the case of the 'offering of the 
anointed priest, inasmuch as the blood of the ruler's sin- 
offering was not to be brought into the tabernacle, but 
was all to be bestowed upon the brazen altar, nor was the 
flesh of it to be burnt without the camp ; which intimated 
that the sin of a ruler, though worse than than that of a 
common person was not so heinous as of that of the high 
priest, or of the whole congregation. — ' Put it upon the horns 
of the altar.' In every sacrifice for sin the horns of one or 
other of the altars were required to be touched with the 
blood, but with this difference, that in the sacrifice for the 
sins of the high priest and the people, when the blood of the 
victim was brought into the sanctuary, the horns of the altar 
of incense were sprinkled, in others, those of the altar of ho- 
licaust. 

What was ordered in respect to the sin-offering 
of the common people ? v. 27 — 35. 

4 If any one of the common people.' Heb. ' If one soul 
of the people of the land ;' i. e. any of the common people, 
whether Israelite, Priest, or Levite, with the exception of 
the High Priest and ruler mentioned above. — * A kid of the 
goats.' This was the ordinary sacrifice prescribed on such 
occasions ; but when the poverty of the offerer prevented 
such an oblation, one of less value was appointed ; Lev. 5. 
11, 12. The ceremonies were nearly the same as in the pre- 
ceding cases; v. 35. ' According to the offerings ;' or, 

Heb. l Upon, with, or beside the offerings made by fire ;' 
i. e. in addition to the burnt-offerings which were daily con- 
sumed upon the altar. As for the nesh or bodies of this and 
the foregoing sin-offering of the rulers, they were not, like 
those of the high priest and the congregation, burnt without 
the camp, but were eaten by the priests, as directed, Lew 
6. 26—30. 



CHAP. V. LEVITICUS. 



HEADS OF PRACTICAL REFLECTION. 

V. 2. Sins of ignorance, though of less guilt than sins of 
presumption,"do as really need the blood of atonement, 
and as truly form the matter of repentance, as any others. 

V. 2. From the fact that greater sacrifices and more burden- 
some rites were appointed for the priest and the prince 
than for private persons, it is evident that the sins of some 
men are of a more heinous character, more scandalous 
and pernicious, than those of others. Persons occupying 
a public station, which makes them conspicuous, cannot 
sin with impunity, however it may be with others. 

V. 13. As there might be among the people of Israel a sin 
of the whole congregation, so atthe present time there may 
be a sin of the whole nation, which needs, as it were, a 
national atonement. 

V. 28. 'If his sin come to his knowledge.' Whenever con- 
science charges upon us former sins committed, whether 
against God or man, we are bound to make restitution, 
though years may have elapsed since the event occurred. 



CHAPTER. V. 

What is the general subject treated -of in this 
chapter % 

Ans. The trespass offering ; a species of offerings which 
were not required of the people as a body, but which were 
to be offered by individuals who through ignorance, mistake, 
or want of reflection had neglected some of the ceremonial 
precepts of Moses, or some of those natural laws which had 
been adopted into that code, and sanctioned with the penalty 
of death; and who were subsequently conscious of their 
error. The precise distinction between the trespass offering 
and the sin offering has never been satisfactorily settled. 

What is said concerning the person who should 
conceal the truth when sworn as witness before 
the magistrate? v. 1. 

' Hear the voice of swearing.' Heb. ' Voice of adjuration, 
execration, oath, or curse;' i. e. when one is adjured or put 



28 LEVITICUS. CHAP. V. 

upon his oath as a witness in court. The precept does not, 
we suppose, relate to the duty of informing against a common 
swearer, but to the case of one who is summoned to give 
evidence before the civil magistrate. Judges, among the 
Jews, had power to adjure not only the witnesses but the 
person suspected, (contrary to the criminal jurisprudence of 
modern times, which requires no man to accuse himself,) as 
appears from the high priest's adjuring our Savior, who 
thereupon answered, though he had before been silent, 
Mat. 26. 63, 64. So the apostle says, 1 Thess. 5. 27, ' I 
charge (adjure,) by the Lord that this epistle be read unto 
all the holy brethren.' Now if a person ' heard the voice of 
swearing,' i. e. if he were adjured by an oath of the Lord to 
testify what he knew in relation to any matter of fact in 
question, and yet through fear or favour refused to give 
evidence, or gave it but in part, he was to * bear his iniquity;' 
i. e. to bear the punishment of his iniquity, if he repented not 
and brought not the appointed sacrifices. It seems to be im- 
plied that such an one should be considered in the sight of 
God as guilty of the transgression which he has endeavoured 
to conceal, as may be inferred from Prov. 29. 24, c Whoso is 
partner with a thief, hatethhisown soul : hchcareth cursing 
and bewrayeth it not;' i. e. he hears the words of the magis- 
trate adjuring him, and binding his soul under the penalty 
of a ■ curse' to declare the whole truth, yet he l bewrayeth,' 
or uttereth, it not ; he persists in wickedly stifling his evi- 
dence and concealing the facts ; surely such an one is a 
c partner' with the culprit, and by exposing himself to the 
consequences of thus withholding the truth, may be justly 

said to hate his own soul.' l Whether he hath seen or 

known it ;' i. e. whether it be a matter which has come under 
his own personal knowledge, or which he has learnt from 
the information of others. The spirit of the precept seems 
to require a voluntanj rendering of testimony when it was 
known that information was sought, as well as a true and 
faithful declaration when summoned by legal process. 

What is declared respecting a soul or person 
who should touch any unclean thing ? v. 2. 

'Any unclean thing;' i.e. either the dead body of a clean 
animal, or the living or dead body of an unclean creature. 
AH such persons were required to wash themsrlvos and their 



CHAP. V. LEVITICUS: 29 

clothes in clean water, and were considered as unclean until 

evening, Lev. 11. 8, 24, 31. ' If it be hidden ;' i. e. if he 

be not aware of the uncleanness which he has contracted, 
and goes on to do those things which he would not be at 
liberty to do, provided he were conscious of his defilement, 
such as entering the tabernacle or eating of holy things, then 
when he comes to be acquainted with the fact he shall look 
upon himself as ' unclean,' just as if he had knowingly 
touched the unclean thing, and also as ' guilty,' that is, 
under obligation to bring the sacrifice prescribed, v. 6. 

For what other cases did the same rule apply ? 
v. 3 } 4. 

v Whatsoever uncleanness it be that a man shall be defiled 
withal.' Heb. 'According to all his uncleanness that he 
shall be unclean withal.' These different kinds of unclean- 
ness are afterwards specified in detail, Lev. ch. 11 — 15. ■ 

1 If a soul swear, pronouncing with his lips to do evil or to 
do good ;' i. e. when a man swears rashly that he will or will 
not do such and such a thing, as David, that he would kill 
Nabal; Jepthah, that he would sacrifice to the Lord whatso- 
ever should meet him coming out of his doors,&c. The original 
word 'Batta,' rendered pronounce, has the import of rashly, 
inconsiderately, or foolishly uttering any thing, as maybe seen, 
Ps. 106. 33, where it is said of Moses that 'he spake unadvisedly, 
(Heb. « Yebatta,") with his lips.' So Prov. 12. 18, ' There 
is that speaketh, (Heb. "Boteh," speaketh rashly,) like the 
piercings of a sword. 1 Thus also Num. 30. 6, 8, the phrase, 
1 uttered ought with her lips,' is in Heb. ' Mibta,' the rash or 
incautious utterance of the lips. From the Heb. ' Batta' is 
probably formed the Gr. 'Battos' and ' Baitologia,' rash, 
vain, heedless speaking, which occurs Mat. 6. 7. ' But when 
ye pray use not vain repetitions (Gr. 'Battologia,') as the 
heathens do ;' i. e. do not indulge in rash or inconsiderate 
professions ; speak not unadvisedly to your Maker in prayer, 
either in making vows or promises, whatever may be the 
warmth of your devotions. The import of the precept is 
doubtless the same as that contained Eccl. 5. 2. 'Be not 
rash with thy mouth, and let not thine heart be hasty to 
utter any thing before God.' The present rendering, ' vain 
repetitions,' does not seem to be warranted by sufficient 
authority.—' Shall pronounce with an oath.' Heb. ' Shall 



30 LEVITICUS. CHAP. V. 

rashly utter in swearing.' 'And it shall be hid from him;' 

i. e. and he through inadvertency be unconscious of the fact 
of his having done wrong, or taken a precipitate and unlawful 
oath, as was the case with Saul, 1 Sam. 14. 24, when he 
adjured the people, saying, ' Cursed be the man that eateth 

any food until evening.' 'Shall be guilty in one of 

these ;' i. c. he shall be brought into a dilemma from which 
he cannot extricate himself without incurring guilt ; he shall 
be guilty if he do not perform his oath; and yet, if the matter 
of it be unlawful, guilty if he do. 

What was the duty prescribed in each of the 
cases above mentioned % v. 5, 6. 

' Guilty in one of these things ;' i. e. in one of the four sins 

above mentioned, v. 1 — 4. ' Shall confess ;' at the same 

time laying his hands on the head of the victim in token of 
his faith in the great atoning sacrifice. The offering was 
not acceptable unless accompanied with a penitential con- 
fession, and a humble prayer for pardon. 'Trespass 

offering ;' or, ? guilt offering ;' the Heb. 'Asham,' properly 
signifying guiltiness or trespass, just as the word rendered 
' sin offering,' ch. 4. literally signifies sin or transgression. 
The one as well as the other pointed to Christ, of whom it 
is said Is. 53. 10, ' Thou shalt make his soul an offering for 

sin, (Heb. 'Asham,' a trespass offering.) 'The priest 

shall make an atonement for him.' As the atonement was 
not accepted without his repentance, so his repentance would 
not justify him without the atonement. 

Suppose him not able to bring a lamb, of what 
was his offering to consist, and what were to be 
the accompanying ceremonies? v. 7 — 10. 

' If he be not able to bring a lamb.' Heb. ' If his hand reach 
not to the sufficiency (or value) of a lamb.' This was or- 
dained that the means of atonement might be within the 
ability of all classes. In reference to these offering Mai- 
mondes says, ' If a poor man brought the oblation of the 
rich, he was accepted ; but if the rich brought the oblation 
of the poor, he was not accepted.' Pigeons was so plenteous 
in Palestine and the neighbouring countries, that he must 
have been poor indeed who could not afford a pair. Adri- 
ohomius, the traveller, tells us that there was a single tower 



CHAP. V. LEVITICUS. 31 

to the south of Jerusalem, in which 5000 cloves nestled. 
Maundrell also remarks of Kcftcen, in Syria, that 'the adja- 
cent fields abounding with corn give the inhabitants great 
advantage for breeding pigeons, insomuch that you here find 
more dove-cotes than other houses.' ' One for a sin offer- 
ing, and the other for a burnt offering;' it being necessary 
for the sinner to have his peace first made with God by the 
sin offering, in order to have his burnt offering, or gift, 

accepted. 'According to the manner.' Heb. 'According 

to the judgment,' i. e. according to the ordinance or statute ; 
the original term 'Mishpot' being used to signify the pre- 
scribed mode of doing any thing particularly in the matter of 

religious services. * For his sin.' Heb. ' From his sin ; 

i. e. cleansing him from it. 

Suppose one still to be too pcor to bring the 
offering of birds above mentioned, what was then 
required? v. 11—13. 

1 Tenth part of an ephah ;' i. e. about three quarts. The 
ephah contained a little more than seven gallons and a half. 

'Shalljmt no oil upon it;' not only because that would 

make it too costly for the poor, but because it was a sin 
offering, and therefore to show the loathsomeness of the 
sin for which it wa-s offered, it must not be grateful either to 
the taste by oil, or to the smell by frankincense. 

What did the Lord say to Moses respecting* 
trespass in holy things committed through igno- 
rance? v. 15-- 19. 

e Commit a trespass f expressed in the original by one word 
' Maal,' Tvhich has the import of prevaricating or dealing 

fraudulently, especially in matters of religion. 'In the 

hoty things of the Lord ;' as for instance by not paying his 
full tithes, by neglecting to consecrate or redeem the first- 
born, by appropriating to his own use the first-fruits, or by 
eating any of those parts of the sacrifice which pertained to 
the priests. This was a trespass ; an offence which it is 
here supposed might be done through mistake or forgetful- 
ness, for want of care or zeal, for it were done presumptu- 
ously in contempt of the law, the offender died without 
mercy, Heb. 10, 28.— -'With thy estimation,' or, 'With 



32 LEVITICUS. CHAP. VII 

thy valuation f i. e. with so much money as should be an 
adequate satisfaction for the wrong done to the priest. This 
estimation was to be made by the priest, as appears from 
Lev. 27. 8, 12. Or it may mean, as the ancient versions gene- 
rally understood it, that the ram should be at least of the 
value of two shekels,the plural for the dual. 

HEADS OF PRACTICAL REFLECTION. 

V. 1. We are not to account our duty discharged merely by 
avoiding sin ourselves ; we are bound to use our utmost 
endeavors to prevent it in others, and not to shrink from 
the responsibility or odium of bearing public testimony 
against it. 

V. 5. * Shaft confess that he hath sinned in that thing.' 
Confession of 4n, in order to be acceptable must be par- 
ticular. Such wjw; David's confession ; ' 1 have done this 
«vil ;' and such Action's. It is not enough to rest in gene- 
rals. 

#77. 'Ifhebe<rt©rabie^obringalamb.' It is not the great- 
ness of the gift but tfie heart of the giver, which God 
regards. 

V; 16. * Shall niake amend s.* Repentance for wrong done 
" to our neighbor is incomplete unUss accompanied by 
i restitution. 



CHAPTER VI. 

What was the law in respect to trespasses done 
wittingly against a neighbor ? v. 1 — 7. 

* Commit a trespass, 7 Heb. * transgress a transgression.' Gr, 

* Despising shall despise the commandments of the Lord.' 
Note, the first seven verses of this chapter, properly belong 

to the chapter immediately preceding. ' Against the 

Lord.' Although all the instances specified relate to our 
neighbor, yet it is called a trespass against the Lord, because 
though the injury be done immediately to a fellow creature, 
yet an affront is thereby given to the Most High, whose 
authority has forbidden the wrong; and who has made the 
command of loving our neighbor second only to that of 
loving himself. <Or in fellowship.' Heb. < Or in putting 



CHAP. VI. LEVITICUS. 33 

of the hand.' The original phrase occurring only here, seems 
to denote such a stipulation as takes place in copartnerships, 
where the hand of one party is given to the other in pledge 
of upright and honorable dealing. The term is applicable 
however to any matter of dealing or traffic accompanied by 
a joining of hands. Gr. 'Concerning society, or communion.' 
Chal. ' Fellowship of the hand.' Some would render it a 
thing put or given into the hand, a deposit; but this is express- 
ed by the preceding word ' Pikkadon,' that ivhich is delivered 
to keep, rendered in the Gr. ' Paratheke,' and occurring 2 
Tim. 1, 12. 'lam persuaded that he is able to keep that 
which I have committed unto him (Gr. ' Paratheke') against 
that day.' So again, 2 Tim. 1. 14. ' That good thing which 
was committed unto. them, (Gr. ' Paratheke') keep.' 1. Tim. 
6. 20, ■ O Timothy, keep that which is committed to thy trust, 
('Paratheke').' 'Or hath deceived.' Heb. 'Hath deceit- 
fully or fraudulently oppressed ;' i. e. wronged him by false 
accusation, or any unjust means, especially by withholding 
what was due, or extorting what was not. Of this sin 
Zacchcus cleared himself by a fourfold restitution. Luke 19. 
8. ' Who,' says Maimonides, ' is a deceitful oppressor ? He 
that hath his neighbor's goods in his hand, with the owner's 
consent, and when they are demanded again, he keeps the 

goods in his own hands by force, and returns them not?' 

' Restore it in the principal ;' i. e. the property itself, if still 
remaining ; if not, the full value of it, to which a fifth part 
more was to be added. ' In the day of his trespass-offer- 
ing ;' i. e. in the day wherein he is found a trespasser, ren- 
dered by the Gr. 'The day wherein he is convicted or repre- 
hended ;' or it may be understood as in our present version, 
the day wherein his trespass-offering was presented. 

What was Moses required to enjoin upon Aaron 
and his sons respecting the burnt-offering ? v. 8 

—11. 

' This is the law of the burnt-offering;' i. e. these are the 
ceremonies which are to accompany the daily burnt-offering, 
which consisted of a lamb burnt upon the altar both morning 
and evening. Moses having hitherto given instructions 
directed more especially to the people, and pointing out their 
duties in respect to their sacred oblations, now enters upon 
those which had particular reference to the priests, who were 



34 LEVITICUS. CHAP. VL 

charged with the oversight of all the sacrifices and services 

of their religion. * Because of the burning , ; or upon the 

place of burning.' 'Shall be burning.' Heb. 'Shall be 

made to burn' ; as the result of special care. ' His linen 

garment,' Gr. ' linen coat.' The original word < Middo' is a 
derivative from ' Madad,' to measure, and implies a garment 
commensurate to the body, and therefore one of considerable 
size. ' It is the coat,' says Sol. Jarchi, c and the scripture 
calleth it Middo, because it was like his measure (Middatho) 
that wore it' The Heb. word for ' linen' (Bad) signifies a 
finer kind of linen than that made of the common flax, for 
which another term is employed, and therefore the dial, 
here renders it by ' garments of Bysse,' of which see note on 
Ex. 25. 4. ' Put on other garments ;' i. e. either their com- 
mon garments, or, as some of the Jewish commentators un- 
derstand, other holy garments. The garments which the 
priests wore in the sanctuary they were not allowed to wear 
elsewhere, Ezek. 44. 17, 19, ' And it shall come to pass 
that when they shall enter in at the gates of the inner court, 
they shall be clothed with linen garments. And when they 
go forth into the outer court, even into the outer court of the 
people, they shall put off their garments, wherein they minis- 
tered, and lay them in the holy chambers, and they shall put 
on other garments; and they shall not sanctify the people 

with their garments.' ' Carry forth — to a clean place.' 

This indicated that some degree of holiness attached to the 
ashes as the relics of a sacrifice which had its accomplish- 
ment in the sufferings and death of Christ. 

What was commanded respecting the preserva- 
tion of the fire upon the altar ? v. 12, 13. 

' Fire shall be burning.' Heb. 'Fire shall be kindled or made 
to burn.' Although the fire that consumed the sacrifices ori- 
ginally came down from Heaven, yet it was to be kept per- 
petually burning by a supply of fuel. This fuel was to be 
exclusively of wood, a store of which was provided at the 
expense of the whole congregation ; and as every thing 
pertaining to the service of God was to be of the best, so the 
wood according to the Hebrews, was to be of the choicest 
quality ; that which was worm eaten being instantly rejected, 
as also that which was obtained from the timber of old demo- 
lished buildings, none being admitted but that which 



CHAP. VI. LEVITICUS. 35 

was perfectly sound. ' Every morning,' Heb. 'In the 

morning ; in the morning ;' a frequent idiom in the Heb. for 

expressing the regular occurrence of any act or event 

' Fire shall be ever burning.' In imitation of this perpetual 
fire, the ancient Persian Magi, and their descendants, the 
Parsees y kept also a fire constantly burning ; the latter con- 
tinue it to the present day. Traces of the same custom are 
to be found among almost all heathen nations. Indeed it can 
scarcely be doubted that the Greek * Estia' and the Roman 
1 Vesta,' goddess of fire, owed their origin to a Heb. source, 
in which language *Esh,' Chal. 'Esha,' signifies fire. 

What were the ceremonies prescribed to the 
priests respecting the meat or meal-offering? v. 
14—18. 

1 The meat-offering.' Heb. l Mincha,' of which see note on 
Lev. 2. 1 — 3. This precept respects not the meat-offering 
which was to accompany the daily burnt-offering, but that 
which was offered alone as a free-will-offering, and in place 
of a voluntary burnt-offering of greater value, as described 

Lev. 2. * With unleavened bread shall it be eaten.' The 

insertion of the word ' with' in this place, which does not 
occur in the original, obscures the true sense. The mean- 
ing is, not that the remainder of the 4 meal-offering was to be 
eaten by the priests icith the addition of unleavened cakes, but 
that the meal itself was to be made into unleavened cakes, and 

thus eaten. l In the holy place.' This phrase denotes in 

this connexion, contrary to its ordinary import, the court of 
the tabernacle where all the holy things were boiled, baked, 
dressed and eaten by the Levitical order, who ministered at 

the altar. ' Every one that toucheth.' Heb. * All that 

toucbeth ;' implying things as well as persons. The mean- 
ing is, that no unclean person or common vessel of ministry 
might touch them. Gr. ' Whosoever toucheth them shall be 
sanctified.' 

What was required as a meal-offering for the 
high priests, and what were to be the ceremonies 
of its oblation ? v. 19—23. 

1 In the day when he is anointed.' From the obvious import 
of this precept we should naturally understand that this offer- 



36 LEVITICUS. CHAP. VI 

ing, called by the Jews 'the meal-offering of initiation or con- 
secration,' was to be presented only on the day in which any 
one of the high priests' line was inducted into office ; but it 
is maintained by several of the Hebrew commentators that 
the high priest was bound to offer it daily, beginning from 
the day in which he was anointed. Josephus also says, 
' The high priest sacrificed twice every day at his own 
charges, and that this was his sacrifice.' It is, however, 
doubtful whether such a construction can fairly be put upon 

the passage. ' It shall not be eaten.' In this respect it 

differed from the other meal-offerings. 

What was commanded as the law of the sin- 
offering? v. 24—30. 



HEADS OF PRACTICAL REFLECTIONS. 

V. 2. No sentiment should be more deeply engraven upon 
our hearts than that a sin against our neighbor is a tres- 
pass against God. So David says, c Against thee, thee 
only have I sinned, and done this evil in thy sight,' though 
his offence was primarily committed against Uriah. 

V. 3. ' Or have found that which was lost,' The judgment 
of every honest mind is, that he who finds any lost pro- 
perty, and makes not all due enquiry to ascertain the 
owner, should in equity be treated as a thief. 

V. 5, G. ' Shall bring his trespass-offering unto the Lord, a 
ram without blemish.' By this precept we are again taught 
that disobedience to God is the great evil even of those 
crimes which are injurious to man, and that repentence 
and even restitution, though needful, in order to forgive- 
ness, cannot atone for sin. 

V. 12. As the priest was to renew the fire upon the altar 
every morning, and to guard with the utmost care against 
its going out, so our first work with the return of the 
morning light, should be that the fire of holy love be kin- 
dled afresrTin our hearts, and through the day our study 
should be to keep it constantly burning. 



CHAP. VII. LEVITICUS. 37 



CHAPTER VII. 

What was the law of the trespass-offering ap- 
pointed for the priests ? v. 1 — 5. 

1 Trespass-offering.* Heb. ' Asham,' trespass or guiltiness. 
Gr. i The ram for trespass.' The design of this chapter is to 
give a more particular and detailed explanation of the mat- 
ters contained in Lev. 5. ' It is most holy.' Heb. i Holi- 
ness of holinesses.' ' And the fat that is on them ;' i. e. 

chiefly the fat that was found in a detached state, not mixed 
with the muscles. 

What disposal was to be made of the parts 
which might be eaten of this and the other offer- 
ings? v. 6—10. 

* The priest shall have to himself the skin.' All the flesh of 
the burnt-offerings being consumed as well as the fat, there 
could nothing fall to the share of the priest but the skin ; 
which must have been very valuable, as they were used as 
mattresses, and probably- as carpets to sit upon in the day, 
as they are still used by some of the inhabitants and the 
dervishes of the East. See Harmer's observations, vol. I. p. 
236. Bp. Patrick remarks upon this passage, that l It is 
probable that Adam himself offered the first sacrifice and had 
the skin given him by God, to make garments for him and 
his wife ; in conformity to which the priests ever after had 
the skin of the whole burnt-offering for their portion : which 
was a custom among the Gentiles as well as the Jews, who 
gave the skins of their sacrifices to the priests when they 

were not burnt with the r sacrifices.' 'All — shall be the 

priests; 7 i. e. with the exception of that part which was called 
the ' memorial,*' and which was to be burnt upon the altar. 

■ And dry ;' i. e. having no oil mixed with it. l One 

as much as another.' Heb. ' A man as his brother ;' i. e. the 
priest who officiated in his turn in the sanctuary to-day was 
to have as much as he who officiated yesterday. 

What was the law of the sacrifice of the peace* 
offerings when offered for a thanksgiving? v. 1 1 
—15, 

4 



38 LEVITICUS. CHAP. VII. 

1 For a thanksgiving.' Heb. * For a confession.' Gr. ' For 
praise ;' i. e. in token of gratitude for special mercies and 
favours received, such as recovery from sickness, preservation 
in a journey, deliverance at sea, redemption from captivity, 
all of which are specified in Psalm 107, and for them men 
are called upon to offer the sacrifice of thanksgiving. In 
allusion to this kind of offering the apostle Says, Heb. 13. 
15, 'By him, therefore, let us offer the sacrifice of praise to 

God continually.' * Shall offer leavened bread.' Leaven, 

as denoting corruption, was generally forbidden in all the 
appointed sacrifices; but in that of the thank-offering it was 
accepted, not however to be burnt upon the altar, but to be 

given to the officiating priest. * Of it he shall offer one ;' 

i. e. one of the leavened cakes or loaves before mentioned. 
The priest had but one cake of every sort, the rest were 

eaten by the offerers. ' For an heave-offering.' Heb. 

1 Terumah,' heave- offerings from the root * Rum,' to lift up; 
so called from its being heaved or lifted up on high, in token 
that it was thereby tendered to the God of heaven, and de- 
voutly proffered to his acceptance. Gr. and Chal. l A 
separation, or separated thing.' 

What was enjoined, provided the sacrifice were 
for a vow or a voluntary offering? v. 16 — 21. 

' Be a vow.' Peace-offerings presented with a vow, were 
such as were either simply and unconditionally devoted 
without special respect to any past or future favour, or such 
as were vowed upon a condition, as when Jacob pledged 
himself, Gen. 28. 20—22, saying, < If God will be with me, 
and will keep me in this way that I go, and will give me 
bread to eat and raiment to put on, so that I come again to 
my father's house in peace : then shall the Lord be my God, 
and this stone which I have set for a pillar shall be God's 
house ; and of all that thou shalt give me I will surely give 
the tenth unto thee.' < A voluntary offering ;' or < A free- 
will offering;' i. e. an offering not required by any law, but 
which a person might be prompted spontaneously to present 

as the expression of a grateful heart. ' Shall be eaten the 

same day;' because in such a hot country it was apt to pu- 
trify ; and as it was considered to be holy, it would be very 
improper to expose that to putrefaction which had been con- 
secrated to the Divine Being. < On the morrow also ;' i. e. 



CHAP. VIII. LEVITICUI 



if the whole cannot be conveniently eaten on the same day^ 
or if one has a mind to lay up a portion of it till the next day, 
he may do so ; but the indulgence was never to be extended 

beyond the second day. ' Shall bear his iniquity ;' i. e. 

the punishment of his iniquity. 

What prohibitions are contained in v. 22 — 27, 
and by what sanctions accompanied ? 

1 Fat of ox.' This explains and limits the precept contained 
Lev. 3. 17, restricting it to the fat of the three kinds of ani- 
mals offered in sacrifice. The prohibition of blood is more 
general, because the fat was offered to God only by way of 
acknowledgment ; but the blood made atonement for the sold, 
and so typified the sacrifice of Christ much more clearly 
than the burning of fat; to this, therefore, a greater reve- 
rence must be paid, till those types had their accomplishment 
in the offering up of the body of Christ once for all. The 
Jews rightly expound this law as forbidding only the blood 
of the life, as they express it, not that which we call the gravy, 
for of that they supposed it was lawful to eat. 

What was the law appointed respecting the 
priest's share in the peace-offerings? v. 28 — 34. 

1 Waved for a wave-offering ;' the man lifting it up over his 
head, and waving it to and fro in token of his acknowledg- 
ment of God as the Lord of heaven and earth. The act 
implied also an acknowledgment that every good thing came 
down from God, and an intimation that all the ways of his 
people should tend upward, so that their conversation should 
be in heaven. 



CHAPTER VIII. 

What was commanded to Moses respecting the 
consecration of Aaron and his sons, and what is 
said of his compliance ? v. 1 — 5. 

'And the garments ;' i. e. the holy, priestly garments, which 
God had before, Ex. 28. 2 — 4, commanded to be made, and 



40 LEVITICUS. CHAP. VIII- 



which were now ready. * Gather thou all the congrega- 
tion ;' i. e. the elders and principal men of the congregation, 
who represented the body of the people, as the court would 
hold but few of the many thousands of Israel. This is con- 
firmed by Lev. 9. 1, where Moses is said to have called the 
elders together instead of the ivhole congregation, as here. 

What were the principal ceremonies performed 
upon the persons of Aaron and his sons ? v. 6 — 13. 

As these rites have all been minutely considered in the 
notes upon Ex. 29, a chapter corresponding with this in its 
general subject, the reader is referred to that for the necessary 
explanations. 

What allusions do we elsewhere find to the 
pouring of the oil upon Aaron's head? Ps. 133. 2. 

i Poured of the anointing oil upon Aaron's head.' This was 
a mode of consecration peculiar to the high-priest, as the 
heads of the common priests were not anointed with oil. 

What were the sacrifices offered upon the occa- 
sion, and what the principal ceremonies attending 
them? v. 14—30. 

1 Sanctified it.' The altar by these rites was sanctified, so 
that thenceforward through the sacrifices daily offered upon 
it, atonement might be made for the sins of the people, 
whereas afterwards the altar was to be considered as sanc- 
tifying the gifts and oblations laid upon it, according to Mat. 
23. 19, ■ Ye fools and blind ;' for whether is greater, the gift, 
or the altar that sanctifieth the gift.'' 

What additional commandments did Moses give 
to Aaron and his sons ? v. 31 — 36. 

* Shall not go out in seven days.' The number seven 

among the Hebrews was the number of perfection, and the 
seven days of consecration implied a full and perfect conse- 
cration to the sacerdotal office, and correctly intimated, 
moreover, that their whole lives were to be devoted to this 
solemn service. 



X 



CHAP. IX. LEVITICUS. 



CHAPTER IX. 

What was the direction now given to the newly 
consecrated priest 1 v. 1 — 7. 

'On the eighth day.' Not on the eighth day of the month, 
but on the first day after their consecration, which occupied 
seven days, and before which they were deemed unfit to 
minister in holy things, being considered in a state of imper- 
fection. All creatures, for the most part, were considered as 
in a state of uncleanness and imperfection seven days, and 

perfected on the eighth. The date of these events was 

the first month of the second year after the departure from 

Egypt. ' Take the young calf.' Heb. ' Son of the herd. 7 

This offering is supposed, by the Jewish writers, to have 
been appointed for Aaron in reference to his sin in the mat- 

.ter of the golden calf. ' The Lord will appear ;' i. e. the 

visible glory of the Lord will appear in the increased efful- 
gence of the cloudy pillar resting over the tabernacle, and 
also in sending forth from the midst of the cloud a fire to 
consume the offerings upon the altar. By reason of this 
expected appearance, the people were to prepare and sanc- 
tify themselves by every kind of sacrifice, in allusion to 
which it is said of a still more glorious appearance of which 
this was a shadow, 1 John 2. 3, 'We know that when he 
shall appear we shall be like him, for we shall see him as 
he is. And every man that hath this hope in him purifieth 
himself as he is pure.'— — ' Stood before the Lord ;' i. e. be- 
fore the sanctuary in the court ; before the residence of the 
Lord's glory. 

What are Aaron and his sons then said to have 
done? v. 9 — 14. 

'Aaron went unto the altar.' These being the first offerings 
that were ever offered by the Levitical priesthood, according 
to the newly enacted law of sacrifices, the manner of offering 
them is particularly related, that it might appear how exact- 
ly they agreed with the institution. Aaron was first required 
to make expiation for himself, that he might thereby be 

qualified to do it for the people. ' He burnt them upon 

the altar,' i. e. he laid them in order upon the altar that they 
might be consumed, not with ordinary fire, but with that 
which came out from before the Lord. 
4* 



42 LEVITICUS. CHAP. IX. 

What was their desire in behalf of the people, 
and what followed? v. 15 — 24. 

According to the manner.' Heb. 'According to the ordi- 
nance.' -' Beside the burnt sacrifice of the morning f i. e. 

the daily sacrifice of the lamb, which was not to be super- 
seded by the extra offerings of this or any other occasion. 

'Lifted up his hands and blessed them.' The solemnity 

of blessing the people in the name of the Lord appertained 
especially to the priestly office; Deut. 10. 8, 'The Lord 
separated the tribe of Levi to bear the ark of the covenant 
of the Lord, to stand before the Lord to minister unto him, 
and to bless in his name unto this day.' The form of the 
benediction is given, Num. 6. 23, 27. Considered as a type, 
this was accomplished by our great high-priest, Christ 
Jesus, when having finished his ministry on earth, 'he lifted 
up his hands and blessed' his disciples at his ascension into 

heaven, Luke 24. 50. 'Came down f i. e. from the bank 

or elevation by which ascent was made to the altar, as steps 
were forbidden. 'Moses and Aaron went into the taber- 
nacle.' Aaron, the priest, went in according to the law Ex. 
30. 7, 9, to burn incense on the golden altar; Moses went 
in with Aaron, in all likelihood to instruct him in the man- 
ner of the service that was to be performed there, such as 
burning the incense, lighting the lamps, setting in order the 

shew-bread, &c. , that he might instruct his sons in it 

' The glory of the Lord appeared ;' i. e. the visible sign of 
God's glorious presence, indicated either by the fire men- 
tioned in the next verse, or by the more luminous appear- 
ance of the cloudy pillar, as in Ex. 16. 10, and 40. 34, or by 
both. It was a token of God's gracious acceptance of them 

and of their services, as in 1 Kings 8. 10 — 12 ' There 

came a fire.' This miraculous fire now sent forth from the 
divine presence, was according to the Hebrews, kept alive 
upon the altar till the time of Solomon. Under the second 
temple the Jews confess that the sacred fire was wanting. 

' They shouted ;' from the combined effect of wonder 

and joy ; devoutly and ardently giving thanks to God for 
this mark of his special favour. Thus on a similar occasion 
2 Chron. 27. 3, ' When all the sons of Israel saw how the 
fire came down, and the glory of the Lord upon the house, 
they bowed themselves with their faces to the ground upon 



CHAP. X. LEVITICUS. 43 



the 



pavement, and worshipped and praised the Lord, say- 
•, For he is good, for his mercy endurcth for ever.' 

HEADS OF PRACTICAL REFLECTION. 

V. 2. The Jewish high priest, being l compassed with in- 
firmities, ought, as for the people, so also for himself, to 
offer for sins;' but we have a more perfect high priest, 
• which needeth daily, as those high priests, to offer up 
sacrifice first for his own sins.' 

V. 17. Our accustomed devotions are not to be omitted on 
account of extraordinary services. 



CHAPTER. X. 

What is said of the profane and presumptuous 
conduct of Aaron's sons, and in what did their sin 
consist? v. 1. 

* Took either of them his censer;* i. e. his fire-pan; a 
vessel in which coals of fire were put, to be sprinkled over 
with frankincense, in order to create an agreeable odor in 
the sanctuary. The event here mentioned, doubtless occurred 
at the time of the evening sacrifice, when the lamps were 
lighted, and incense burned. — l Offered strange fire;' i. e. 
other fire than that which the Lord had commanded. The 
Lord had sent a supernatural fire to consume the first vic- 
tims offered to him. This was to be kept perpetually alive, 
and from it only were the coals to be taken for the burning 
of incense. Such, at least, might have been gathered to be 
the will of God, although the injunction, in so many words, 
is not expressly recorded in any part of the preceding nar- 
rative. It is probable, however, that an explicit command 
to this effect had been previously given by Moses, though 
not mentioned. Strange incense, however, had been ex- 
pressly forbidden, Ex. 30. 9, and it was natural to infer, even 
if nothing had been said about it, that strange fire was for- 
bidden by the scope of Lev. 6. 12, 13. This precept Na- 
dab and Abihu presumptuously disregarded, and filled their 
censers with common fire. The command was afterwards 
expressly recorded, Lev, 16, 12, in allusion to which it is 



LEVITICUS. CHAP. X 



said, Rev, 8. 5 ; « The angel took the censer, and filled it 
with fire of the altar:—' Which he commanded them not.' 
This, by a figure of speech called meiosis, is probably equi- 
valent to saying, * Which theJLord had pointedly forbidden.' 
The following are instances of a similar usage ; Ps. 78. 50. 
1 He spared not their soul from death; i. e. he destroyed them 
with desolating judgments. Prov. 12. 3. ' A man shall 
not be established by wickedness ; i. e. he shall be over- 
thrown. Prov. 17. 21 . * The father of a fool hath no joy ;' 
i. e. hath grief and sorrow. In these cases under a negative 
form of expression, the contrary affirmative is emphatically 
implied. 

What was the punishment inflicted upon them 
for their impiety % v. 2. 

4 Went out from before the Lord.' Heb. ' From the face of 
the Lord ;' i. e. from the Shechinah, the symbol of the di- 
vine presence, before which they had presumed to offer the 
strange fire upon the altar of incense. This stood in front 

of the most holy place, just without the veil. ' Devoured 

them.' The action of the fire in this instance was peculiar, 
as neither their bodies nor their clothes were consumed by 
it. It was probably a flash of lightning, which, we know, 
extinguished life in the manner here described. Targ. Jon. 
' It burned their souls, but not their bodies.' * Died be- 
fore the Lord ;' i. e. before the veil that covered the mercy- 
seat. 

What did Moses say to Aaron upon the occa- 
sion, and how did he receive it 1 v. 3. 

£ This is that the Lord spake.' It does not appear from the 
record that these precise words were anywhere previously 
spoken, although some suppose that reference is had to Ex. 
19. 22 ; ' Let the priests which come near the Lord sanctify 
themselves lest the Lord break forth upon them.' Others 
again conceive that the words alluded to are found, 
Ex. 29. 43. ' And there will I meet with the children of Is- 
rael, and the tabernacle shall be sanctified by my glory.' 
The words might have been previously spoken, but not 
written. Perhaps, however, all that is intended is, that this 
was the spirit and purport of what God had said, not on any 



CHAP. X LEVITICUS. 45 

particular occasion, but in the general tenor of his instruc- 
tions to the priests. 

What is to be understood by the Lord's being 
sanctified ? 

God is said in the language of Scripture to be c sanctified,' 
by his people, when they demean themselves holily and up- 
rightly before him, duly regarding and reverencing every 
thing by which he makes himself known • 1. Pet. 3. 15. 
1 Sanctify the Lord God in your hearts,' &c. So also he is 
1 sanctified' when he righteously punishes those who trans- 
gress ; Ezek. 27. 22, ' Behold, I am against thee, O Zidon, 
and I will be glorified in the midst of thee ; and they shall 
know that I am the Lord, when I shall have executed judg- 
ments in her, and shall be sanctified in her. 1 So also Ezek. 
38. 16, 23, 'I shall bring thee against my land, that the hea- 
then may know me when I shall be sanctified in thee, O Gog, 
before their eyes. — Then will I magnify myself, and saiic- 
tify myself; and I will be known in the eyes of many na- 
tions.' God will either be sanctified by all his creatures in 
a way of active reverence, obedience, and praise, or upon 

them in a way of vengeance and wrath. f In them that 

come nigh me.' Heb. l In my near ones ;' i. e. those who 
aporoach near to God in the duties of a holy ministration. 
Thus the Priests and Levites were such as are described 
Ezek. 42. 13, as i approaching unto the Lord.' So also, Ex. 
19. 22, 'Let the priests also, which come near to the Lord, 
sanctify themselves-' i.e. those whose office it is to come near 
to the Lord.' So in 1 Pet. 4. 17, judgment is said to begin 
at the house of God? and in Ezek. 9. 6, l at the sanctuary. ' 

'And Aaron held his peace.' Heb. 'Was hushed, 

silent, quiescent.' The original word is that which occurs 
Josh. 10. 13, in reference tolhe standing still of the sun and 
moon at the command of Joshua. The meaning is that he 
yielded in quiet submission, without a murmur, to the just 
judgment of heaven in bereaving him of his sons. So the 
Psalmist Ps. 34. 9. 1 1 was dumb, I opened not my mouth, 
because thou didst it.' 

What did Moses order to be done with the dead 
bodies of Nadab and Abihu, and what is said of its 
execution ? v. 4, 5. 



46 LEVITICUS. CHAP. X. 

' Carry your brethren ;' i. e. your kinsmen. This order was 
given to the cousins of Nadab and Abihu rather than to 
their immediate brethren that they might not be called off 
from their ministrations at the altar. Yet as these sons of 
Uzziel, were merely Levites, and not priests, it would have 
been unlawful for them to enter into the sanctuary except in 

consequence of a special command of Moses. l Carried 

them in their coats •' i. e. in the tunics or linen garments in 
which they ministered, and in which they were doubtless 
buried, as they would be considered as henceforth unfit for 
any kind of sacred service, whereas in ordinary cases the 
cast-off dresses of the priests were converted into wick for 
the lamps of the sanctuary. 

What directions did Moses give respecting the 
mourning ? v. 6, 7. 

c Uncover not your heads.' Gr. 'Ye shall not put off the mi- 
tres from your heads.' The original word for uncover, 
which primarily signifies to make free, would seem also to 
imply a prohibition against letting their hair become dis- 
mayed or dishevelled, as was customary in bewailing the 
dead. The meaning we suppose to be, ' Let none of the 
usual signs of grief or mourning be seen upon you ;' for the 
reason, probably, that the crime of their brethren was so 
highly provoking to God, and so fully merited the punish- 
ment which he had inflicted, that their mourning might be 
considered as a reflection upon the divine justice towards 

the offenders. ' Neither rend your clothes ;' another sign 

of sorrow, as appears from Lev. 13. 45, and 21. 10. 2. Sam. 

13. 31. ' Let your brethren,' ike. While Aaron and his 

sons, for official reasons, were forbidden to assume the 
badges of mourning, the congregation at large were per- 
mitted and commanded to do it. They must lament not 
only the loss of their priests, but especially the displeasure of 

God which had occasioned it.- * The anointing oil of the 

Lord is upon you ;' i. e. ye are devoted by a solemn unction 
to the service of God, which is not to be omitted out of re- 
spect to any earthly relation ; whereas, should you leave 
your official station before its duties are fully performed, it 
would be no other than showing greater affection and re- 
spect to a doad friend than to the living God. The injunction 
contained in these two verses senmstohave berome a stand- 



CHAP X LEVITICUS. 47 

ing law for the priests ever after. This is evident from Lev. 
21, 10, 12; * And he that is high priest among his brethren, 
upon whose head the anointing 'oil was poured, and that is 
consecrated to put on the garments, shall not uncover his 
head, nor rend his clothes. Neither shall he go out of the 
sanctuary, nor profane the sanctuary of his God ; for the 
crown of the anointing oil of his God is upon him.' 

To what new law did this event give rise, and 
what were the reasons annexed to it ? v. 8—1 1 . 

* And the Lord spake unto Aaron.' Hitherto, the Lord on 
all such occasions had spoken to Moses, but now seeing 
that Aaron had been very observant of every thing com- 
manded him, and perhaps with a design to afford him some 
consolation under his heavy affliction, he does him the ho- 
nor to speak immediately to him, especially as the precept 
uttered had primary respect to the priests, of whom Aaron 
was head. ' Do not drink wine.' It is the general opi- 
nion of the Jewish commentators, and not improbable in it- 
self, that Nadab and Abihu had drank wine to excess on the 
occasion which resulted in their death, and that the present 
prohibition was grounded upon the circumstance of their 
attempting to celebrate the divine service in a state of ine- 
briation. The spirit of the precept requires of Gospel mi- 
nisters that they be sober, not given to wine, 1 Tim. 3. 2, 3. 

* lest they drink and forget the law r , and pervert judgment,' 
Prov. 31. 5 ; lest they l err through wine, and through strong 
drink are out of the way ;' Is. 28. 7. By its being forbidden 
to be used, however, on a particular occasion, it is implied 
that at other times it was not prohibited to them, as it was 
not expected that every priest should be a Nazarite. So 
under the Gospel, 1. Tim. 5. 23 ; ' Drink no longer water, 
but use a little wine for thy stomach's sake, and thine often 
infirmities;' where, however, it will be noted that the precept 
is specially guarded, both in respect to the quantity and the oc- 
casion. * Nor strong drink.' Heb. 'Sheker,'from'Skakar,' 

to inebriate, signifying any kind of intoxicating drink; whether 
made of corn, apples, honey, dates, or other fruits. One of the 
four prohibited drinks among the Mohommedans in India 
is called ' Sakar,' which signifies intoxicating drink in gene- 
ral, but especially date wine. The ancient Egyptians, as we 
learn from Herodotus, B. II. c. 77, made use of a liquor fer- 



48 LEVITICUS. CHAP. X. 



merited from barley. Diod. Siculus, Lit I. de Osir. observes, 
that * where any region did not admit the growth of the vine, 
a drink was prepared from barley, not much inferior in fla- 
vour and efficacy to wine.' From the original word ' She- 
lter,' preserved in the Gr. and Lat. in the form of * Sikera' 
and l Sicera,' is probably derived the English 'cider,' a term 

applied exclusively to the fermented juice of apples. 

' When ye go into the tabernacle ;' i. e. into the court-yard 

of the tabernacle. ■ Lest ye die ;' i. e. lest ye do that which 

will make you liable to be cut off by the hand of God. 

1 That you may put difference ;' i. e. that you may not by 
strong drink so cloud and darken your understandings, as 
to disqualify yourselves from distinguishing in your minis- 
trations, between that which is sacred and that which is 
common ; or from ' separating between the precious and the 
vile.' As the word, however, in the original has the causa- 
tive form, it implies also that they were not to incapacitate 
themselves from teaching the people to make the due discri- 
mination. Thus Ezefc. 44. 23 • ' And they shall teach my 
people (the difference, or, how to distinguish) between the 
holy and the profane, and cause them to discern between the 
unclean and the clean.' With neglecting to do this, the 
priests are thus charged Ezek. 22. 26. * Her priests have 
violated my law and have profaned my holy things ; they 
have put no difference between the holy and the profane, 
neither have they showed difference (taught the people the dif- 
ference) between the unclean and the clean.' 

What directions formerly given does Moses here 
repeat? v. 12—15. 

The direction is here repeated, both because they were as yet 
but little practised in the sacred ceremonies and therefore 
needed fuller instruction, and because from the pressure of 
their grief they might possibly forget, or neglect some part 
of the divine ordinances. 

What circumstances occurred on the occasion, 
which angered the spirit of Moses ? v. 16 — 18. 

1 Diligently sought;' intimating that he suspected some de- 
viation from the prescribed rule. That rule was, that if the 
blood of the sin-offering of the people was brought into the 



CHAP. X. LEVITICUS. 49 

holy place, as was that of the sin-offering for the priest, then 
the flesh was to be burned without the camp ; otherwise it 
was to be eaten by the priest in the holy place. Now in the 
present instance, the blood of the goat was not brought into 
the holy place, and yet, it seems, it was burned witnout the 

camp, whereas it ought to have been eaten. * To bear 

the iniquity.' Gr. i That ye shall take away.' The phrase 
' to bear iniquity,' often signifies to suffer punishment with- 
out forgiveness, as Ex. 28. 43. Lev. 20. 19, but in the present 
instance its meaning is the reverse of this. It signifies to 
bear aivay, to procure the remission of, the sins of the people. 
These sins were in some sense to be transferred to the priests 
as types of Christ, who ' bore our sins in his own body on 
the tree,' and of whom it is said, i Behold the Lamb of God, 
that taketh away the sins of the world.' 

What was Aaron's apology, and how did Moses 
receive it? v. 19 — 20. 

And Aaron said unto Moses,' &c. Moses charged the faul6 
upon Eleazar and Ithamar, but it is probable they acted by 
Aaron's direction, and therefore he apologized for it. In 
this he makes his affliction his excuse. He supposed that as 
fasting before the Lord required a joyful frame of heart, his 
being at this time overwhelmed with sorrow, would render 
him unfit to eat of the holy things ; that he could not do it 
without polluting them. And from the following passages 
it would appear that such an impression was not without 
foundation. When the hallowed things were brought ac- 
cording to the precept, Deut. 26. 14, the offerer was required 
to say, ' 1 have not eaten thereof in my mourning? And 
when God would refuse the sacrifice of the wicked he says, 
Hos. 9. 4, < They shall be unto them as the bread of mourners; 
all that eat thereof shall be polluted.' Moses accordingly 
admitted the force of his plea, and acquiesced in it without 

hesitation. ' Such things have befallen me/ Chal. 

' Such tribulations have befallen me.' Jerus. Targ. ' Great 
sorrow hath this day befallen me, for that my two sons are 
dead, and I mourn for them.' ' Should it have been ac- 
cepted in the sight of the Lord.' Heb. ' Should it have been 
good in the eyes of Jehovah?' Jerus. Targ. 'Lo, if I had 
eaten the sin-offering to day, were it possible that it could 

be acceptable and right before the Lord !' ' He was con~ 

5 



50 LEVITICUS. CHAP. X. 

tent.' Heb. * It was good in his eyes.' Gr. * It pleased 
him.' So in other cases the letter of the law was dispensed 
with from the pressure of circumstances, as when David 
ate the shew-bread, and Hezekiah admitted some that were 
not duly cleansed, to eat of the passover. 2. Chron. 30. 
18.— 20. 

HEADS OF PRACTICAL REFLECTION. 

V. 1. The most joyful and festive scenes may be sud- 
denly clouded and turned to gloom by the unexpected in- 
road of divine judgments. Let us therefore, rejoice with 
trembling. 

V. 1. ' Which he commanded not.' How dangerous to inno- 
vate upon, or tamper with, the institutions of Heaven ! 
God is peculiarly jealous of the purity of his ordinances, 
and watches with avenging vigilance around the worship 
of his altar. He will accept of no ' strange fire,' either in 
the matter or motives of the offerings presented to him. 

V. 2. Nadab and Abihu sinned by strange fire, and were 
punished by strange fire. Men's punishments are often 
marked by a striking analogy with their sins. 

V. 3. The mind and will of God is sometimes to be learned 
by inference from the general scope and tenor of his word, 
instead of express revelation ; and wc are not to suppose 
that an act or a practice may be lawfully indulged in, be- 
cause it is not, in so many words, forbidden in the Scrip- 
tures. The question is, does the general spirit of the bible 
forbid it? Of this, every man must judge as in the sight 
of God, and act accordingly. 

V. 3. It is of infinitely more consequence that the Most 
High should be sanctified, and his name glorified, than 
that the lives of our children, however dear to us, should 
be preserved. 

V. 3. The most comforting considerations, under affliction, 
are those which are drawn from the word of God. There 
is no such source of consolation to mourners as his own 
precious truth. 

V. 6. ' Uncover not your heads.' The public concerns of 
God's glory should lie nearer our hearts than any private 






CHAP. XL LEVITICUS. 51 

griefs, pleasures, or pursuits of our own. The sorrow of 
the world is often a great hindrance to the performance of 
our religious duties. 



CHAPTER XI. 

What is the general object and scope of this 
chapter ? 

What rule is laid down for the distinction of 
clean and unclean quadrupeds ? v. 2, 3. 

* Whatsoever parteth the hoof.' This probably refers to that 
kind of parting which is to be seen in the foot of the dog, 
the cat, the lion, where, though there are several distinct 
toes or claws on the upper side, yet they are united by a 
membrane on the lower side. The parting therefore is not 

perfect. ' Is cloven footed.' Heb. ' Andcleaveth asunder 

the cleft of the hoofs.' This term implies a cleaving quite 
through, as in the feet of the sheep, the ox, the goats, &c. 
A third sort of hoofs are solid and unparted, as of the horse. 

The first and last kind were unclean. < Cheweth the cud.' 

Heb. * Maketh the cud to ascend ;' i. e. that bringeth up 
again the cud from the stomach to the mouth, to be more 
thoroughly masticated, as is the case with the ox, and the 
other ruminating animals. Indeed the word L ruminate' is 
derived from rumen the name of the first stomach in the ox 
or camel, into which the food is first received, and thence 
cast up into the mouth. 

What exceptions are stated to this rule ? v. 

4—8. 

' The coney.' Heb. * Shaphan.' Bochart and others have 
supposed the ' Shaphan' of the scriptures to be the Jerboa ; 
but Mr. Bruce proves that the Jlshkoko is intended. This cu- 
rious animal is found in Ethiopia, and in great numbers on 
mount Lebanon. It does not burrow and make holes, as 
the rat and rabbit, nature having interdicted it this practice, 
by furnishing \t with feet which are round, and of a soft 
pulpy tender substance. The length of the animal a.s it 



52 LEVITICUS. CHAP. XL 

sits is about seventeen inches. It has no tail, and gives, at 
first sight, the idea of a rat rather than any other creature. 
The color is grey, mixed with a reddish brown, and the belly 
white. Instead of holes, these animals seem to delight in less 
close or more airy places, in the mouths of caves, or clefts in 
the rock. They are gregarious, and frequently several dozens 
of them skupon the great stones at the mouths of caves, and 
warm themselves in the sun, or come out and enjoy the fresh- 
ness of the summer evening. They do not stand upon their 
feet, but seem to steal along as in fear, their belly being nearly 
close to the ground ; advancing a few steps at a time, then 
pausing. They have something very mild, feeble-like, and 
timid in their deportmert ; are gentle and easily tamed, 
though when roughly handled at first, they bite very se- 
verely. They live upon grain, fruit, and roots, and certainly 
chew the cud. Of these animals, Solomon says, Prov. 30. 
26 ; that ' the rocks are a refuge' to them, and that though 
*a feeble folk,' they are < exceeding wise,' and make their 
houses in the rocks.' 

What was to be the mark of discrimination, in 
regard to fish? v. 9 — 12. 

* Whatsoever hath fins and scales.' Because these of all the 
fish tribes are the most nutritious ; all others being difficult 
of digestion. 

What are the principal fowls which are to be 
had in abomination as food? v. 13 — 20. 

What among flying creepings were permitted ? 
• 21. 

What was to be the effect of touching the dead 
carcases of unclean animals % v. 24 — 28. 

* For these ye shall be unclean ;' i. e. for those which he goes 
on afterwards to enumerate ; not for the flies, ants, locusts, 
&c. before mentioned. 

What were among the creeping things which 
crept without flying, which were forbidden, and 
the touch of whose carcases caused defilement ? 
v. 29 — 40. 



CHAP. XIII. LEVITICUS. 



What is the grand sanction with which those 
precepts conclude ? v. 44 — 47. 



CHAPTER XII. 

What was the divine direction in respect to the 
ceremonial uncleanness of women in child-birth ? 
v. 1, 2. 

1 According to the days of her separation,' &c. See this 
illustrated^Lev. 15. 19. 

What was to be done to the child on the eighth 
day 1 v. 3. 

How much longer was she to remain at home, 
in order to her purification for a female than for a 
male child % v. 4, 5. 
The reason of this difference in the two cases is not known. 

What allusion to this law do we find in the New 
Testament % Luke, 2. 21, 21. 

What was she commanded to do after the days 
of her purifying were fulfilled ? v. 6,7. 

Suppose she were not able to bring a lamb, 
what was then required ? v. 8. 

What was the offering of the mother of our Lord 
under these circumstances ? Luke 2. 21 — 24. 



CHAPTER XIII. 



What is the general scope and object of the pre- 
sent chapter ? 

To lay down rules for distinguishing the plague of leprosy, 
together with some directions as to the conduct to be ob- 



LEVITICUS. CHAP. XIII. 



served by the leper, and as to the treatment of leprous gar- 
ments. The term ' leprosy,' is derived from the Greek 
' Lepra,' from ' Lepis/ a scale, because in this disease 
the body was often covered with thin white scales so 
as to give it the appearance of snow. Thus it is said 
of the hand of Moses, Ex. 4. 6, that it was l leprous as 
snow;' and of Miriam, Num. 12. 10, that * she became 
leprous, white as snoiv ;' so also of Gehazi, 2 Kings, 5. 27. 
that 'he went from his (Elisha's) presence, a leper as white 
as snow. 1 This peculiarity of the disease is thus accounted 
for in the * Medica Sacra' of Mead. c The seeds of leprous 
contagion are mixed with an acrid and salt humor, derived 
from the blood, which, as it naturally ought partly to have 
turned into nutriment, and partly to have perspired through 
the skin, it now lodges and corrodes the little scales of the 
cuticle, and these becoming dry and white, sometimes even 
as white as snow, are separated from the skin, and fall off 
like bran.' The Heb. term is ' Tezraath,' from a root, signify- 
ing to strike, or smite as xoith some venomous or infectious mat- 
ter. Hence, the true import of the original is a. fretting sore- 
ness, or a piercing infectious scabbiness, denominated also in 
the scriptures, ' the plague,' i. e. the ' stroke,' or l the wound' 
of leprosy, as the Jews regarded it as a disease sent directly 
from God as a punishment of sin, Moses having prescribed 
no natural remedy for the cure of it. In the Chal. it is 
termed ( Segiruth,' shutting up, because it caused men to be 
secluded from society. This dreadful disease which pre- 
vails in Egypt, and Syria, generally manifests itself at first, 
in the manner described in the text. Its commencement is 
scarcely perceptible; there appearing only a few reddish 
spots on the skin which are not attended with pain, or any 
other symptom, but which cannot be removed. It increases 
imperceptibly, and continues for some years to be more and 
more manifest. The spots become larger, spreading over 
the skin, till at length they cover the whole body with a 
leprous scurf. The disease affects at the same time the 
marrow and the bones ; so much so, that the farthest joints 
in the system gradually lose their powers, and the members 
fall together in such a manner, as to give the body a mutila- 
ted and dreadful appearance. In its final stages, the whole 
mass of the patient's flesh and blood seems to turn to cor- 
ruption, and he may be said almost literally to fall to pieces. 
This disease, though very unfrequent in Europe,indeed 



CHAP. XIII. LEVITICUS. 



almost extinct, made its appearance about the year 1730 in 
the western continent, and spread its ravages in the sugar 
islands of the West Indies, particularly Guadaloupc. M. 
Peysonnel, who was sent to that island in order to acquaint 
himself with the nature of the disease, observes, after giving 
the symptoms as above mentioned, that as the disease ad" 
vances,the upper part of the nose swells, the nostrils become 
enlarged, and the nose itself soft. Tumors appear on the 
jaws ; the eyebrows swell ; the ears becpme thick ; the 
points of the ringers, as also the feet and toes, swell ; the 
nails become scaly ; the joints of the hands and feet separate 
and drop off. On the palms of the hands, and on the soles 
of the feet, appear deep dry ulcers, which increase rapidly 
and then disappear again. In short, in the last stage of the 
disease the patient becomes a hideous spectacle, and falls in 
pieces. These symptoms supervene by very slow and suc- 
cessive steps, requiring often many years before they all oc- 
cur. The patient suffers no violent pain, but feels a sort of 
numbness in his hands and feet. During the whole period 
of the disorder, those afflicted with it experience no obstruc- 
tion in what are called the Naturalia. They eat and drink 
as usual ; and even when their fingers and toes mortify, the 
loss of the mortified part is the only con sequence that ensues ; 
for the wound heals of itself without any medical treatment 
or application. When, however, the unfortunate wretches 
come to the last period of the disease, they are hideously 
disfigured, and objects of the greatest compassion.' 

What are the symptoms of a commencing le- 
prosy here described, and whose office was it to 
take cognizance of it ? v. 2. 

4 And it be in the skin of his flesh like the plague of leprosy 
Heb. l - And it became in the skin of his flesh to a stroke of 
leprosy f i. e. so that it shall assume the appearance and 
excite the suspicion of leprosy. 

What was the priest to do, when the apparent 
leper was presented before him ? v. 3. 

' Pronounce him unclean,' Heb. c Make him unclean ;' or, 
c pollute him ;' a phraseology of not unfrequent occurrence, 
by which one is said to do that which he merely, in a minis- 
terial capacity, pronounces, predicts, or declares to be done. 



56 LEVITICUS. CHAP. XIII. 

Thus Bzek. 43. 3, is said to ' destroy the city,' when he sim- 
ply pronounced or prophecied its destruction. In like man- 
ner the apostles, as ministers of Christ, are said to have been 
empowered to bind and to loose, to remit men's sins, and to 
return them, when all that is intended is, that they were sim- 
ply to declare them to be so bound or loosed, remitted or re- 
tained, according to the tenor of God's word. 

What were the symptoms which authorized the 
priest to shut him up for the space of seven days, 
and what farther experiments were to be made % 
v. 5. 

How was an old leprosy discerned in the skin, 
and in what case was a man to be pronounced 
clean? v. 9—13. 

1 Shall pronounce him clean.' Heb. l Shall make clean, or 
cleanse, him.' See this phraseology explained above. It 
may appear strange that the partial leper should be pro- 
nounced unclean, and the person totally covered with the 
disease clean. This was probably owing to a different spe- 
cies or stage of the disease ; the partial being contagious, 
the total not. The fact moreover that the disease was 
driven out of the surface argued a more sound and healthy 
state of the system in general. 

What inference was to be drawn from the ap- 
pearance of raw flesh upon the person suspected, 
and what was then to be done ? v. 14 — 17. 

How was a leprous bright spot to be distinguish- 
ed from a burning boil ? v. 18 — 23. 

The leprosy might break out from previous cutaneous erup- 
tion. A person with any sore or disposition to contagion, 
was more likely to catch the infection from contact with the 
diseased person, than he was whose skin was whole and 
sound, and his habits good. 

How was the leprosy to be distinguished from a 
burn by accident ? v. 24 — 28. 
4 A hot burning.' Heb. 'a burning of fire.' This doubtless 



CHAP. XIII. LEVITICUS. 



states the case of such as have been hurt by fire ; which 
would leave a scar in which the leprosy might appear, and 
which was to be distinguished by the rules here given. 

How was the leprosy to be distinguished from 
the dry scall, or a disease of the head common 
among the. Jews ? v. 29 — 27. 

' It is a dry scall.' Heb. ' Nethek' from the word ' Na- 
thak, to pluck, tear, or draw off, the name of a disease 
peculiar to the head or beard, so called from the hairs 
being drawn off from the place where it broke out, and 
leaving a morbid baldness in its stead. The Hebrews des- 
cribe it thus : * The plague of the head or beard, is when the 
hair that is on them falleth off by the roots, and the place of 
the hair remaineth bare ; and this is that which is called 
' Nethek," 

How was the leprosy to be distinguished from 
the ( Bohak' or freckled spot ? v. 38, 39. 

'■It is a freckled spot.' The word ' Bohak,' from the Syriac 
' Behak,' to be ivhite or shining, is used by the Arabs to de- 
note a kind of leprosy of which Niebuhr says ; ' the bohak is 
neither infectious nor dangerous. A black boy of Mocha, 
who was attacked with this sort of leprosy, had white spots 
here and there upon his body. It was said that the use of 
sulphur had been for some time of service to this boy, but 
had not altogether removed the disease.' Forskal,a traveller 
in the same expedition with Niebuhr says ; 'On the 15th of 
May, 1765, 1 myself first saw the bohak leprosy, in a Jew, at 
Mocha. The spots in this disease are of an unequal size. 
They do not shine, are not perceptibly higher than the skin ; 
and do not change the color of the hair. Their color is an 
obscure white, inclining to red. The rest of the skin of the 
patient was darker than that of the people of the country in 
general ; but the spots were not so white as the skin of an 
European, when not sunburnt. The spots in this leprosy 
no not appear on the hands or near the navel, but on the 
neck and face, yet not on that part where the hair grows 
thick. They gradually spread, and continue sometimes 
only about two months, but in some cases one or two years, 
and then disappear by degrees of themselves. This disor- 
der is neither contagious nor hereditary, nor does it occasion 



58 LEVITICUS. CHAP. XIII. 

any inconvenience.* Hence a person infected with the bohak 
is declared dean. 

What signs in addition to baldness indicated the 
presence of leprosy in the head ? v. 40 — 44. 

What directions were given to the convicted le- 
per 1 v. 45 — 47. 

1 His clothes shall be rent.' The leprous person was required 
to be as one that mourned for the dead, or for some great 
and public calamity. He was to have his clothes rent in 
token of extreme sorrow; his head was to be made bare; 
the ordinary bonnet or turban being omitted, and to have a 
covering upon the upper lip ; or rather, as the original word 
for l upper lip' is with equal probability interpreted of the 
tchole chin, he was to have the lower part of his face bound 
around with a bandage, leaving the mouth just freedom 
enough to make the declaration, unclean ! unclean ! which 
uttered from lips thus muffled up must have been sounded 
forth in a peculiarly doleful accent. The reason of uttering this 
cry was to prevent any person from coming near him, lest 
defilement might be incurred by contact. Therefore the 
Chal. renders it, ' Be ye not made unclean ! be ye not made 
unclean!' and Tar. Jon. l Avoid! avoid the unclean !' In 
allusion to this it is said, Lam. 4. 15. * They cried unto 
them, depart ye ; (I am) unclean; depart, depart, touch not,' 

What directions were given with respect to va- 
rious garments infected with the leprosy ? v, 47 
—59. 

This leprosy in garments appears so strange to us that it 
has induced some to consider it as an extraordinary punish- 
ment inflicted by God upon the Israelites, as a sign of his 
displeasure against sin ; while others consider the leprosy 
in clothes as also in houses, as having no relation to the le- 
prosy in man. The most probable supposition, however, is, 
that the whole account intimates that the garment was fret- 
ted by a process similar, to that which takes place in the 
skin in a case of real leprosy, occasioned in all likelihood, by 
a species of animalcula or vermin, which by breeding in the 
garments must necessarily multiply their kind, and fret the 
threads, i. e. corrode a portion of the finer parts after the 



CHAP. XIV. LEVITICUS. 59 

manner of moths, for their nourishment. It is thus that the 
human skin is affected in the itch, a disease caused by the 
psora or itch animal, which is often communicated from gar- 
ments. This plague of vestments is termed v. 51, a ■ fret- 
ting, (or rankling) leprosy,' a word which is applied in Ezek. 
28. 24, to a l pricking' or ' rankling brier,' and is strikingly 
expressive of the sensation produced by the irritating effect 
of the itch in the human subject. 



CHAPTER XIV. 

What was the priest required to do preparatory 
to cleansing the leper 3 v. 1 — 3. 

1 This shall be the law of the leper;' i. e. this is the mode 
which God hath ordained for cleansing a leper or qualifying 
him to be pronounced clean, and thus restored to the com- 
munion of God's people. ' He shall be brought unto the 

priest.' He was to be conducted from his l several (sepa- 
rate) house,' to the borders of the camp, whither the priest 
was to go forth to meet him, and to perform the requisite 
examination. As this coming to the priest was required of 
the leper in every instance, however thoroughly he might 
have been healed ; therefore, our Savior said to the leper 
whom he had healed, Mat. 8. 4, ' Go show thyself to the 
priest and offer the gift that Moses commanded.' 

What were the rites and ceremonies command- 
ed for his cleansing ? v. 4 — 9. 

Of the cedar wood, hyssop, clean bird, and scarlet wool, 
were made an instrument to sprinkle with. The cedar 
served: for the handle, the hyssop and living bird were at- 
tached to it, by means of the scarlet wool or crimson fillet. 
The bird was so bound to this handle, as that its tail should 
be downwards, in order to be dipt into the blood of the bird 
that had been killed. By this means the blood was sprin- 
kled, and when this was done, the living bird was let loose 
and permitted to go whithersoever it would. The general 
purport of the ceremonies here prescribed, was to point out 
the purification of the soul through the atonement and spirit 



60 LEVITICUS. CHAP. XIV: 

of Christ, but it is vain to attempt to fix the typical import of 

each particular rite. ■ Running water.' Heb. * Living 

water.' dial. l Spring water.' It is called * living water' - 

from its being perpetually in motion. * Let the living 

bird loose.' This was symbolical of the release of the leper 
from his confinement, and his restoration to liberty and to 
society. 

What was the offering which he was required 
to bring on the eighth day, and what was to be 
done with the blood ? v. 10—20. 

What was required in case his poverty prevent- 
ed him from bringing so much of an offering ? v. 
21—32. 

What directions are given relative to the lepro- 
sy in houses? v. 33 — 47. 

'And I put the plague.' This would seem to indicate that 
the infection of the house, whatever might be its peculiar 
nature, was caused by the immediate hand of God. Still it 
cannot be supposed, that two substances so dissimilar as 
wood and flesh could be liable to be affected by disease in 
the same manner. The probability, therefore, is that what 
is here termed a leprosy of houses, was some kind of affec- 
tion which operated in a way very nearly resembling that of 
leprosy in the human system,. fretting, corrupting, and wast- 
ing away the substance of the wood, and similar to the effect 
of animalcules in destroying the texture of linen or woolen 
garments. This effect is supposed by some to have been 
owing to an excess either of dryness or moisture in build- 
ings, by others to salt petre, and by others to animalcula. 
But as far as the natural cause is concerned, we are obliged, 
in the absence of all certainty, to content ourselves with 
mere conjecture. 

What were the ceremonies prescribed for the 
cleansing of houses thus affected ? v. 48 — 53, 



CHAP. XVI. LEVITICUS. 



CHAPTER XVI. 

What directions was Moses, after the death of 
Nadab and Abihu, required to give to Aaron re- 
specting his entrance into the most holy place ? 
v. 1, 2. 

* Within the veil ;' i. e. the veil separating the holy from the 
most holy place, of which see an account Ex. 26, 33. 

* I will appear in the cloud.' Targ. Jon. * The glory of my 
majesty shall be revealed.' The allusion is to the bright 
luminous cloud which took its station over the mercy-seat, 
and between the cherubims, and constituted the Shechniah, 
or symbol of the divine presence. Because, therefore, the 
most holy place was in a peculiar sense the residence of the 
divine glory, it was to be regarded with the most profound 
reverence, and not entered but upon special occasions, one 
of which is here mentioned.. 

With what ceremonies was Aaron required to 
make his entrance into this part of the sanctuary? 
v. 3, 4. 

What was he to take of the congregation ? v. 5. 

What was to be done with the goats % v. 7 — 10. 

« Present them.' Heb. < Make them to~stand.'< 'At the 

door of the tabernacle,' i. e. within the court-yard. * Shall 

cast lots upon the two goats.' According to the Jews, the 
two lots might be either of w 7 ood, stone, or metal. On one 
was written for Jehovah, and on the other for the scape 
goat. They were then put into a vessel, while the goats 
stood with their faces to the west. The vessel was then 
shaken, and the priest putting in both his hands, brought 
out a lot in each. Being stationed between the two goats, 
the lot which was on his right hand he laid upon the goat 
that was on his right ; and that which was in his left hand 
he laid upon the goat that was on his left; and thus accord- 
ing to what was written on the lots, the scape goat and the 

goat for sacrifice were determined. l Scape goat.' Heb, 

1 Azazel,' derived from ' Az,' a goat and to <AzaI f ' send away, dis* 
6 



62 LEVITICUS. CHAP. XVII. 

miss; implying the dismissed or sent away goat, to distinguish 
it from the goat which was retained for sacrifice. 

What was to be done with the blood of the slain 
bullock and the slain goat ? v. 11 — 19. 

What were the ceremonies connected with the 
sending away of the scape goat % v. 20 — 22. 

The animal thus dismissed was by this act represented as 
bearing away or carrying off the sins of the people ; and con- 
sequently was a striking type of Christ, who by his death 
and sufferings took and bore away the sins of men. It is 
supposed also, that as the two goats made only one sacrifice, 
and yet only one of them was slain, the ceremony pointed 
out the Lord Jesus dying for our sins and rising again for 
our justification, the slain goat represent one part of his work, 
and the scape goat the other. 

What was Aaron to do after this ? v. 23, 24. 

What was prescribed to the person who had 
conducted the scape goat to the wilderness ? v. 
26. 

What was commanded in respect to burning 
the skins, flesh, and offals of the slain bullock and 
goats? v. 27, 28. 

What was the day appointed for the above 
mentioned solemnity, and what rules are given for 
its proper observance ? v. 29 — 34. 



CHAPTER XVII. 

What was Moses required to enjoin respecting 
the etiquette to be observed in the sacrifices of the 
people, and upon what penalty ? v. 1 — 6. 

'Whatsoever man.' Heb. 'Man, man/ This law, as appears 
from the instances specified, had relation only to such ani- 
mals as were killed for sacrifice. Those that were slain for 



CHAP. XVII. LEVITICUS. 63 

other purposes might be killed any where. ! Blood shall 

be imputed ;' i. e. that man shall be accounted as a murderer ; 
shall be reckoned to have spilt innocent blood. Thus in a 
case where the spirit of the divine institutions was disregard- 
ed, Is. 66. 3, it is said, 'He that killeth an ox is as if he slew 
a man.' * To the end,' Sic. The reasons of this require- 
ment were, (1). That as God designed there should be 
one altar, one high- priest, one sanctuary, and one common- 
wealth of Israel, this unity of the nation and the religion 
would be destroyed if various altars and priests were allow- 
ed. (2). A plurality of priests, altars, and sanctuaries would 
very naturally lead to a plurality of gods, and thus all the 
evils of idolatry would be gradually introduced into the 
worship of the chosen people. The statute before us re- 
quiring all their sacrifices to be presented at one place was 

happily adapted to prevent these consequences. 'Which 

they offer in the open field.' Heb. ' Which they sacrifice 
upon the face of the field.' The Jewish writers say, ' Before 
the tabernacle was set up, the high places were lawful ; and 
the service was by the first-born ; after the tabernacle was 
erected, the high places were unlawful, and the service was 
performed by the priests.' This limitation as to the place 
of worship is graciously done away under the gospel, Mat. 
1.11,' My name shall be great among the Gentiles, and in 
every place incense shall be offered unto my name, and a 
peace- offering.' 

Was this law ever dispensed with upon special 
occasions ? 

See Judg. 13. 19. 1 Sam. 7. 9.— 11. 15.— 16. 2. 2 Sam. 24. 
18. 1 Kings IS. 23. In such cases we are undoubtedly to 
suppose that the irregularity had the divine approbation. 

What special prohibition is contained in v. 7th. 

1 No more offer their sacrifices unto devils.' The original 
word here rendered 'devils' properly signifies hairy ones, or 
creatures rough, rugged, and shaggy in aspect, and hence, is 
applied not only to he-goats, but to certain fabulous beings 
or sylvan gods, who were popularly supposed to appear in 
the form of goats. Herodotus says that all goats were wor- 
shipped in Egypt, paiticularly the he-goat, and from these 
sprung Pan, Silenus, and the innumerable herd of imagina- 



LEVITICUS. CHAP. XVII, 



ry beings, sartyrs, dryads, fauns, &c. all woodland gods, and 
held in veneration among the Egyptians, Greeks, and Ro- 
mans. From this source too it is not unlikely that the popu- 
lar representations of the devil in Christian countries, in 
which he is represented as having a goat-like form, with a 
tail, horns, and cloven feet, are borrowed. Such representa- 
tions certainly bear a strong resemblance to the ancient 

heathen Pan. ' After whom they have gone a whoring. 7 

dial. * With whom they have committed idolatry.' This 
term is often employed in the Scriptures to denote idolatry, 
because that was a violation of the covenant between God 
and his people, which is repeatedly denominated a marriage 
covenant. 

To whom did this precept apply besides native 
born Jews, .and what was to be the penalty for its 
neglect? v. 8, 9. 

What precept is given respecting the use of 
blood, and what the reason annexed to it ? v. 
10—12, 

* That eateth any manner of blood.' This prohibition is met 
with twice elsewhere in the Levitical law, Lev. 3. 17 7. 

><>, besides its being formed in the precepts of Noah, Gen. 9. 
4. It is repeated again and again, and much stress laid 
Hpon it as a law that has more in it than would at first ap- 
pear. — ' 1 will set my face against ;' i. e. will direct my an- 
ger against. * Face' is often used by the sacred writers for 

* anger,' as may be seen by the following passages ; Gen. 
32. 20. * I will appease him' (Heb. * 1 will appease his 
face''). 1 Lam. 4. 16, 'The anger (Heb. face) of the Lord 
hath divided them.' Jer. 3. 12. 'And I will not cause mine 
anger (Heb. face) to fall upon you,' I Pet. 3. 12, ' The /ace 
(i. e. anger) of the Lord is against them that do evil.' The 
blood of clean fishes, of locusts, and of creeping things is 
understood by the Jews to be excepted from this prohibi- 
tion. 'Will cut him oft*;' i. e. he shall be punished by 

death ; by the sentence of the judge, if the crime were 

known ; if not, by the secret judgment of God. ' The 

life of the ilesh is in the blood.' That the blood actually 
possesses vitality or a living principle, and that the life of the 



CHAP. XVII. LEVITICUS. G5 

whole body is derived from it, is proved by the researches of 
modern anatomists and physiologists to be a doctrine of 
sound philosophy, as well as of divine revelation. This is 
demonstrated by the following among other facts; If blood 
be taken from the arm in the most intense cold that the hu- 
man body can suffer, it will raise the thermometer to the 
same height, as blood taken in the most sultry heat. Now 
it is known that living bodies alone have the power of resist- 
ing great degrees of heat and cold, and of maintaining in 
almost every situation, while in health, that temperature 
which we distinguish by the name of animal heat. This 
therefore may be considered as a very powerful, if not a con- 
clusive argument of the real vitality of the blood. ' It is 

the blood that maketh atonement.' By transgression a man 
forfeits his life to divine justice, and he must die did not mer- 
cy provide him a substitute — the life of a beast is appointed 
and accepted by God as a substitute for the sinner's life ; 
but as this life is in the blood, and as the blood is the grand 
principle of vitality, therefore the blood is to be poured out 
upon the altar, and thus the life of the beast becomes a sub- 
stitute for the life of the man. But this was a typical ordi- 
nance, having direct reference to the atonement of Christ. 
Christ not only died for sinners, but our redemption is ever 
ascribed to his blood • for in order to make a satisfactory 
atonement, he not only bowed his head upon the cross and 
gave up the ghost, but his side was opened, the pericardium 
and the heart evidently pierced, that the vital fluid might be 
poured out from the very seat of life, and that thus the blood 
which is the life should be shed to make expiation for the 
life of the soul. The forbidding the eating of blood there- 
fore would naturally tend to get a devout and reverent re- 
gard for that precious fluid which was visibly represented 
in the blood of the victims slain upon the Jewish altar. 

What additional precepts are here given as 
appendages to this law and safeguards of its ob- 
servance ? v. 13-16. 

* Cover it with dust.' Lest it should be licked up by any- 
other animal. The covering of the blood also conveyed the 
intimation that it should not be imputed as a matter of guilt 
to the shedder, as appears from the contrary, Job, 16-18, '0 
6* 



LEVITICUS. CHAP. XVIIF. 



earth, cover not thou my blood, and let my cry have no 
place.' Ezek. 24. 7, 8, ' For her blood is in the midst of 
her ; she sets it upon the top of a rock ; she poured it not 
upon the ground, to cover it with dust ; that it might cause 
fury to come up to take vengeance ; I have set her blood 
upon the top of a rock that it should not be covered ;' where 
the blood not covered, signifies a crying to God for venge- 
ance. The Jews regard this as a very weighty precept, and 
appoint that the blood should be covered with these words : 
* Blessed be he that hath sanctified us by his precepts, and 

■commanded us to cover blood.' 'That which dieth of 

itself or that which was torn.' Because, in both cases, the 
blood was retained in the body ; hence the council at Jeru- 
salem forbade things strangled, as well as blood ; because in 
such beasts, the blood was coagulated in the veins and ar- 
teries. < He shall wash his clothes.' In this case it is 

supposed that the person sinned ignorantly or through inad- 
vertency, not of deliberation or set purpose; for any pre- 
sumptuous sin was to be followed by exemplary judgments. 



CHAPTER XVIII. 

What is the general scope of this chapter ? 

Vns. To prohibit marriage and every species of improper 
intercourse between certain near relations. The design of 
a considerable portion of the 20th chapter is to specify the 
penalties annexed to a transgression of these precepts. 

What is the import of the expression, £ I am the 
Lord your God,' so frequently repeated in this con- 
nexion % 

Ans. These words constitute the grand authoritative sanc- 
tion of all the ensuing laws, implying that they respect a 
matter of the utmost importance, one in which the honour 
and glory of the great God were most deeply involved. 
Although the God of all, he was in a special and emphatic 
sense the God of the nation of Israel, with whom they were 
in covenant, whom they professed to serve, and to whom 
ihey were under the greatest obligations imaginable. 



CHAP. XVIII. LEVITICUS. 07 

It may here be observed, that as this is the only part of the 
divine law in which God has formally made known his will 
to his creatures in relation to the subject of which it treats 
and as obedience to these precepts was made a matter of 
life and death, it is scarcely supposable that there is so great 
a degree of intrinsic obscurity in the meaning of the laws, 
that any serious enquirer should necessarily be left in uncer- 
tainty as to the mind of the Lawgiver upon this point. 

For what reasons are the precepts and regula- 
tions hei*e given concerning marriage considered to 
be obligatory upon us at the present day ? 

It would seem that they are so to be considered, because 
(1). The connexions here forbidden are spoken of as being 
among the abominations of the Egyptians and Canaanites ? 
by which they had defiled the land and incurred the divine 
indignation. But these heathen nations, not having the 
written law, had, in so doing, sinned merely against the 
iaw of nature ; from which the inference is obvious that the 
law or light of nature, when properly regarded, condemns 
these connexions as incestuous. This will appear if it be 
considered. (2). That by marriage two become one flesh ; 
therefore those that were before in a sense one flesh by na- 
ture, could not, without the greatest absurdity, become one 
flesh by institution ; the institution being designed to unite 
those who before were not united. (3). If these laws are 
not binding on us we have nothing in the whole compass of 
Revelation to regulate the subject of marriage alliances ; 
nothing to forbid a man marrying his own mother, sister, or 
daughter! 

With what general prohibition does the chapter 
open, with what positive precept is it accompanied, 
and with what promise is it enforced ? v. 1-5. 

1 Of the land of Egypt.' dial. ' Of the people of the land 

of Egypt.' l Neither shall ye walk in their ordinances;' 

i. e. their laws, statutes, or institutions ; for so are their 
iniquitous customs called, which by general prevalence and 
countenance had become so inveterate, arid so deeply rooted 
and grounded in the corrupt affections of all classes that 
they had come to be regarded in the light and to possess all 



68 LEVITICUS. CHAP. XVIII. 

the force, of so many laws and solemn institutions. It is 
possible at the same time that the word may have respect to 
positive enactments; yet whatever they may have been, the 
purport of the precept to the Israelites is, ' Do ye not after 
the manner of these nations, although their conduct may be 
allowed by the settled laws of their country ; for ye are not 
to regard their practices any the more justifiable on that ac- 
count.' Teaching us that neither common usage nor sta- 
tute law can sanctify that which is in itself wrong. * Ye 

shall do my judgments,' &c. Peculiar emphasis is here to 
be put upon the word 'my,' which is equivalent to 'mine 
only ;' as the phrase, 'Him shalt thou serve,' Deut. 6. 13, is 
expounded by our Savior, 'Him only shalt thou serve,' Mat. 

4. 10. ' Which if a man do, he shall live in them ;' rather, 

' shall live by them.' This the ancient versions and com- 
mentators generally understood as equivalent to, ' Shall 
have eternal life.' Thus the Chal. ' Shall live by them to 
life eternal.' So also Solom. Jarchi, ' Shall live in the world 
that is to come.' But as the term 'life,' ' living,' or ' to live,' 
is frequently used in the Scriptures to denote living happily, 
prosperously, and free from calamity, the probability is that 
it is to be so taken in the passage before us. He shall in 
consequence of this his obedience be favored to enjoy a long 
and happy life, whereas by disobedience he shall be judi- 
cially cut off! 

What is the general precept contained in v. 6 ? 

1 None of you shall approach.' Heb. 'Man, man, ye shall 
not approach.' For this peculiar usage of the term ' ap- 
proach,' see Gen. 20. 4. Is. 8. 3. Ezek. 18. 6. ' Any that 

is near of kin.' Heb. 'To any remainder of his flesh;' 
implying that in the relations about to be specified the par- 
ties were, in the economy of heaven's institution, so inti- 
mately united or rather identified, that the one was, as it were, 
the remainder of the other. In this case, therefore, the Most 
High lays down this nearness of kin as the foundation of all 
the following prohibitions, and then proceeds to state and 
determine, by his own sovereign authority, between whom 
that nearness of kin subsists. In the interpretation of what 
follows it is important to bear in mind, that although these 
prohibitions are principally addressed to the man, yet they 



CFIAP. XVIII. LEVITICUS. 69 

are equally binding upon the woman who stands in the same 
degree of relationship, 

Between whom is marriage and all illicit inter- 
course forbidden in v. 7 % 

'Of thy father, or of thy mother.' The particle 'or' in this 
verse should undoubtedly be rendered 'even,' as these words 
are designed to express a principle which lies at the founda- 
tion of this whole system of marriage laws : viz. that hus- 
band and wife are put for one and the same thing, are completely 
identified ; * they being no more twain but one flesh.' The 
nakedness of the one therefore is the nakedness of the 
other; and he that marries his wife's brother's daughter 
does the same thing as if he married his own brother's 
daughter. . The crime of Lot's daughters was a transgres- 
sion of the precept contained in this verse. 

What marriage or sinful connexion is forbidden 
in v.. 8.? 

' Of thy father's wife.' This term includes one's step-mother 
as well as his own mother. 

What penalty was annexed to transgression in 
this case? Lev. 20. 11. 

How was this crime alluded to in the curses af- 
terwards pronounced upon Mount Ebal ? Deut= 
27. 23. 

Who was formerly guilty of it ? Gen. 35. 32, 

What instance of it is related in the New Testa- 
ment, and how does the apostle speak of it ? 1 
Cor. 5. 1: 

What marriages are forbidden in verses 9 and 
11, and in what respect do these two cases differ ? 

The difference appears to be this : the 9th verse contains a 
general precept forbidding a man to marry his sister, either 
1 the daughter of his father born at home,' i. e. his sister-ger- 
man, or full sister, by father or mother ; or, the daughter of 



70 LEVITICUS. CHAP. XVIII 

his mother, born abroad •' i. e. his half-sister by the mother's 
side, and by another father. In the 1 lth verse a man is for- 
bidden to marry a half-sister by his father's side. 

What punishment was to follow a violation of 
this command? Lev. 20. 17. 

With this rule before us, can it be deemed proper 
for a man and his son to marry in the same family, 
the one the mother, and the other the daughter ? 

Between whom is marriage forbidden in v. 10 ? 

Between whom in the 12th? 

Between whom in the 13th ? 

What was the punishment in this case ? Lev. 
20. 19. 

What other forbidden degree may be inferred 
from these verses ? 

The marriage of an uncle to his niece would seem to be 
hereby prohibited, as the reason is the same in both cases. 

Whom is a man forbidden to marry in v. 14. 
and what was to be the penalty ? Lev. 20. 20. 

Whom in v. 15, and what the penalty? Lev. 
20. 12. 

Whom in v. 16, and what the penalty? Lev. 
20. 31. 

Was there any exception to this law ? Deut. 
25.5. 

In case the brother died childless, it was not only lawful for 
her to marry her brother-in-law, but he was obliged by the 
above cited law to take her to wife. 

Is it to be inferred from this that a man is for- 
bidden to marry his deceased wife's sister ? 

This connexion, it is certain, is not forbidden in so many 
words; neither is it expressly forbidden that a man shall 



CHAP. XVIII. LEVITICUS. 71 

marry his grand-mother. But as the prohibition v. 16, is 
founded on the relation subsisting between the parties, and 
on nothing else, and as the relation in the supposed case is 
precisely the same, it seems difficult to assign a reason why 
the one is not equally forbidden with the other. Should it 
be said that although from the divinely-constituted oneness 
or identity of husband and wife, a man is bound to regard 
his sister-in-law, during the life-time of his wife, as his own 
sister, yet that when his wife dies this peculiar relation dies 
with her, and his sister-in-law thenceforth beeomes to him 
as any other woman ; it may be answered, that this reason- 
ing applies with equal force against the case of the brother's 
widow, and would consequently annul a plain precept of 
heaven. It may justly be questioned, therefore, whether the 
lawfulness of this kind of marriage can be fairly supported 
unless upon the ground of some real permission, either 
plainly stated or easily inferred from some other part of the 
statute. Such a permission it is supposed by many is to be 
found in v. 18 of this chapter; but it will appear from the 
note upon that verse, that it is by no means certain that the 
passage has any bearing at all upon the question. 

What connexion is forbidden v. 17, and what 
the penalty annexed? Lev. 20. 14. 
What is forbidden in v. 18 % 

1 Neither shalt thou take a wife to her sister.' In endeavor- 
ing to fix the true import of this verse, which is important 
from its supposed bearing on the 16th, it will be necessary to 
weigh with precision the meaning of the original words. 
The phrase ' a wife to her sister,' is a Hebrew idiom equiva- 
lent to our * one to another.' Nothing is more common 
among the Hebrew writers, than to express the adding or 
joining of one thing to another than by the expression, ' a 

wife or woman to her sister,' or l a man to his brother.' 

Thus Ex. 26. 3, ' The curtains shall be coupled together 
one to another.' Heb. * A wife to her sister.' Ezek. 1. 9, 
* Their wings were joined one to another.' Heb. 'A wife to 
lier sister.' Gen. 26. 31, ' They sware one to another.' Heb. 
'A man to his brother.' Ex. 25. 20, 'And their faces shall 
look one to another.' Heb. 'A man to his brother.' From 
these instances in some of which the phrase is applied to 
things inanimate, it appears that the words in themselves do 



72 LEVITICUS; CHAP. XVIIi" 

not necessarily imply the adding of one sister to another, but 
merely one wife to another; as it is rendered in the margin. 
At the same time we do not regard the precept as containing 
a formal prohibition of polygamy, which was certainly tole- 
rated at that time, nor does it appear that the Jews them- 
selves ever so understood it ; but the scope of it appears to 
be to forbid the taking of one wife in addition to another, 
either with the express intention of vexing and embittering 
the life of the first, to which an evil-minded husband might 
be prompted, or with a careless indifference whether this 
might not prove the result as was evidently the fact in the 
case of Hannah and Penninah, the two wives of Elkanah, 1 
Sam. 1. 6. The point of the prohibition we suppose to be 
directed against the malicious or heedless temper with which 
a man might be induced to take a second wife during the 
life-time of the first. After her death he might make such 
a choice as he saw fit, provided it did not violate any of the 
foregoing precepts ; which, however, we are inclined to think 
it would have done, had he married the deceased wife's sis- 
ter. A connexion, of which the lawfulness, to say the 

least, is so doubtful, that in a practical point of view the 
words in the 16th verse should perhaps have the force of a 
clear and positive prohibition. 

What may be considered as probably the grand 
and leading design of the above mentioned prohi- 
bition? 

Although a secondary purpose of the divine lawgiver might 
have been to guard effectually against the dangers of inces- 
tuous connexions, among those who were in habits of con- 
stant intercourse and familiarity, yet it seems not unlikely 
that the primary objects was to produce in the minds of all 
men the deepest practical impression of the nearness, one- 
ness, and sanctity of the marriage relation, and thus to fur- 
nish a standing commentary on the words of the original 
institution, ■ they shall be no more twain but one flesh.' It 
may be doubted whether any thing could more forcibly illus- 
trate the sacred nature of this ordinance than the principle 
which the mass of the Christian world, judging from their 
accredited standards, have gathered from the scope of this 
chapter, viz: 'That a man may not marry any of his wife's 
kindred nearer in blood than his own.' 



CHAP. XVIII. LEVITICUS. 



As this, however, is a subject which has been much con- 
troverted among divines, and as writers of g.reat eminence 
have adopted views of the nature and obligation of the Le- 
vitical laws respecting marriage directly the reverse of those 
advanced in the previous notes, we deem it right, to present the 
reader with the substance of the arguments urged by our op- 
ponents. This we do in the words of Michaelis, in his 
Commentaries on the Laws of Moses. 

" There arises the question, Whether Moses only prohi- 
bits the marriages which he expressly mentions, or others 
beside not mentioned, where the degree of relationship is the 
same? This question, which is of so great importance in 
the marriage-laws of Christian nations, and which from an 
imperfect knowledge of oriental customs has been the sub- 
ject of so much controversy, properly regards the following 
marriages, viz : — 

1. With a brother's daughter. 

2. With a sister's daughter. 

3. With a maternal uncle's widow. 

4. With a brother's son's widow. 

5. With a sister's son's widow. 

6. With a deceased wife's sister. 

These marriages we may, perhaps, for brevity's sake, be 
allowed to denominate the six marriages, or the consequential 
marriages. They are as near as those which are prohibited; 
Moses never mentions them in his marriage statutes, yet 
the ground of his prohibitions is nearness of relationship. 
The question, therefore, is, Are these marriages to be or not 
to be considered as prohibited by just inference from the let- 
ter of his laws ? 

In my opinion they are not. 

My reasons for denying and protesting against the con- 
clusions are the following. 

1. Moses does not appear to have framed or given his 
marriage-laws with any view to our deducing, or acting 
upon conclusions which w T e might think fit to deduce from 
them: for if this was his view, he has made several repeti- 
tions in them which are really very useless. What reason 
had he, for example, after forbidding marriage with a father's 
sister, to forbid it also with a mother's, if this second prohi- 
bition was included in the first, and if he meant, without 
saying a word oh the subject, to be understood as speaking, 
not of particular marriages, but of degrees ? 
7 



74 LEVITICUS. CHAP. XVIII. 



pis 
X 



2. Moses has given his marriage-laws in two different 
laces of the Pentateuch, viz: in both the XVIIIth and 

Xth chapters of Leviticus ; but in the latter of these pas- 
sages we find only the very same cases specified which had 
been specified in the former. Now had they been meant 
merely as examples of degrees of relationship, it would have 
been more rational to have varied them ; and if it had been 
said, for instance, on the first occasion, Thou shalt not marry 
thy father's sister, to have introduced, on the second, the con- 
verse call, and said, Thou shalt not marry thy brother's daugh- 
ter. This, however, is not done by Moses, who in the second 
enactment just specifies the father's sister as before, and 
seems, therefore, to have intended that he should be under- 
stood as having in his view no other marriages than those 
which he expressly names ; unless we choose to interpret 
his laws in a manner to his own meaning and design." 



What is forbidden to the Israelites in v. 21? 

1 Pass through the fire to Molech.' The name of this idol, 
which was especially worshipped by the Ammonites, is de- 
rived from * Malak,' to reign, the root of * Melek,' king, and 
is supposed to have represented the sun, the great fountain 
of fire and of light. In the inhuman worship of this idol, lit- 
tle children were either actually burnt alive in the way of 
consecration to him, or were made to pass between two rows 
of burning fires, from which they barely escaped with life, 
and probably not always with that. The words ' the fire' do 
not here occur in the original, but they are supplied in Deut. 
18. 10. and 2 Kings 11. 3, which are elsewhere explained as 
apparently equivalent to * burn in the fire,' 2 Chron. 28. 3. 
Leclerc supposes very ingeniously that the term * pass 
through' was invented by the priests of Molech or Moloch, 
that the horrid sacrifice might be expressed by the mildest 
possible phrase. 

What is the reason given for the various prohi- 
bitions contained in this chapter? v. 24 — 28. 

What is the sovereign antidote against these 
abominations with which the chapter concludes ? 
v. 30. 

'Keep mine ordinance.' Heb. 'Keep my keeping ; ' i. e. 
my charge, that which I have delivered you to keep j imply- 



CHAP. XIX. LEVITICUS. 75 

ing that the only way to be preserved from all false worship, 
is seriously to consider and devoutly to observe the ordi- 
nances of the true religion. 

CHAPTER XIX. 

"With what general exhortation to the people 
of Israel does the present chapter commence ? v. 
1,2, 

What is commanded respecting the duty of 
children to parents, and respecting the observance 
of the Lord's sabbaths ? v. 3. 

'Fear every man his mother and his father.' The 'fear' here 
required, is the same with the honor commanded by the fifth 
commandment. It includes inward reverence and esteem, 
outward expression of respect, obedience to the lawful com- 
mands of parents, care and endeavor to please and render 
them comfortable, and to avoid any thing that may offend 

and grieve them, or incur their displeasure.* 'Keep my 

sabbaths ;' i. e. not only the seventh day, but all other 
appointed days, which were also called sabbaths, Chal. 
' Keep my sabbath days.' This precept is joined with that 
requiring filial reverence, inasmuch as it is supposed that 
if God provides by law for the preserving of the honor of 
parents, parents will use their authority for keeping up in 
the minds and conduct of their children a due regard for the 
divine institutions, particularly the one in question. The 
contempt of parents, and the profanation of the sabbath 
usually go together, and begin the ruin of the young. The 
prospects of those children are the brightest who make con- 
science of honoring their parents and keeping holy the sab- 
bath day. 

Against what are the people warned in v. 4 ? 
'Turn not unto idols.' The original word for 'idols' here, 
is ' Elilim,' things of nought, nothings, vanities, in allusion to 
which the apostle says, I Cor. 8. 4, ' We know that an idol 
is nothing in the world.' 

What precept is here repeated respecting their 
peace-offerings'? v. 5 — 8. 

What requirement having respect to the wel- 
fare of the poor is contained in v. 9, 10 ? 



76 LEVITICUS. CHAP. XIX. 

f Shalt not wholly reap.' Heb. * Shall not make a full end,' 
or, * Shall not make clean riddance.' On this precept the 
Jewish canons remark ; 'He that reapeth his field must not 
reap all the field wholly; but must leave a little standing 
corn for the poor in the end of the field, whether he cut it or 
pluck it up: and that which is left is called the corner, 
(Peah). And as he must leave of the field, so of the trees, 
when he gathereth their fruit, he must leave a little for the 
poor.' This is a very interesting and amiable feature of the 
Levitical law, which has been too seldom imitated in human 
codes. 

What was forbidden to the Israelites in their 
dealings with their neighbors and with hirelings ? 
v. 11— 13. 

' Shall not defraud nor rob.' The first of these terms signir 
fies in the original to oppress hy fraud, the second, to oppress 
by violence. Against both these offences John the Baptist 
warned* the soldiers who came to him, Luke 3. 14, 'And he 
said unto them, Do violence to no man, neither accuse any 
falsely; and be content with your w 7 ages.' These sins of 
fraudulent oppression and robbery are often charged by 
the prophets upon the nation of Israel. See Is. 3. 14. Jer. 

22. 2. ' The wages shall not abide with thee all 

night ;' inasmuch as it is the support of the man's life and 
family, and they need to expend it as fast as it is earned. 
This withholding the wages of the hirelings we learn else- 
where is a sin that cries to heaven for vengeance, Jam. 5. 4. 

What precept is given relative to the deaf and 
the blind? v. 14. 

'Thou shalt not cause;' or as the Gr. renders it, 'Thou 
shalt not speak evil of;' because being unable to hear, he 
cannot vindicate his own character. 'Nor put a stum- 
bling block.' Gr. ' Nor put a scandal ;' a precept which the 
gospel makes universal ; Rom. 14. 13, 'Let no man put a 
stumbling block, (Gr. a scandal,) in his brother's way.' 
Again it is said, Mat. 18. 7, ' Woe unto the world because 
of offences, (Gr. scandals, or stumbling blocks).' The spirit 
of these precepts is to forbid the taking advantage, in any 
case, of the ignorance, simplicity, or inexperience of others, 
particularly the giving bad counsel to those that are simple 
and easily imposed upon, by which they may be led to do 
something to their own injury. On the contrary,- we are 



CHAP. XIX. LEVITICUS. 77 

always to do to our neighbor as we would upon a change of 

circumstances, that he should do to us. * Shalt fear thy 

God.' Though thou mayst not fear the deaf and the blind, 
who cannot call thee to an account, yet remember that God 
both sees and hears, and he will avenge thy wickedness. 

What distinction is given to judges and magis- 
trates ? v. 15. 

' Shall not respect the person.' Literally, ' Shalt not lift up 
or accept the face ;' i. e. shall not show favor from private 
regards, perverting the cause of justice. Though the poverty 
of the poor might plead strongly in their favor, yet this was not 
to influence the decisions of a judge. 

What precept is given in respect to tale-bearing? 
v. 16. 

* Shall not go up and down as a tale-bearer.' The original 
' Rakil,' properly signifies a trader, a pedlar, and is here ap- 
plied to one who travels up and down dealing in slanders 
and detractions, as a merchant does in wares, possessing 
himself of the secrets of individuals and of families, and then 
blazing them abroad, usually with a false coloring as to 
motives and a distortion of facts. In the Septuagmt the 
Heb. is rendered Prov. 11. 13, and 20. 19, by a word signi- 
fying ' double tongued ;' and in the New Testament the, 
term seems to be ( Diabolos,' false accuser, slanderer, calum-* 
niator. The Chal. renders the present passage, ' Thou ; 
shaltnot divulge accusations, or detractions, among the peo-, 
pie.' In this sense the word is employed Dan. 6. 24, in refei> 
enee to * the men which had accused (Gr. ■ Diabolantas,' 
slandered,) Daniel,' and analogous to this the common name 
applied to the Devil in Greek is, ' Diabolos,' from his cha- 
racter of calumniator and ' accuser of the brethren,' denomi- 
nated in the Syriac, Mat. 4, a ■ divulger of accusations;.'*-^—- 

* Neither shalt thou stand against the blood,' &c. i. e. thou. 
shalt neither be a false witness to the endangering of a man's 
life, nor shalt thou stand by and see thy neighbor's, blood 
spilt without an effort to save him. This precept is joined 
with the preceding, because tale-bearing, by sowing dis- 
cord and. breeding broils in society often led to the shedding 
of blood. Thus Ezek. 22. 9, 'In thee are men. that carry 
tales to shed blood.' The case of Doeg, 1 Sam. 22. 9, 18, 
is one singularly in point in the present instance. c Then 

7*] 



LEVITICUS. CHAP. XIX, 



answered Doeg the Edomite, which was set over the ser- 
vants of Saul, and said, I saw the son of Jesse coming to 
Kob, to Abimelech the son of Ahitub, &c. And the king 
said to Doeg, Turn thou and fall upon the priests. And 
Doeg the Edomite turned, and fell upon the priests, and 
slew in that day fourscore and five persons that did wear a 
linen ephod.' 

What prohibition is given against hatred and 
uncharitableness ? v. 17. 

1 Shalt not hate thy brother in thy heart ;' i. e. thou shalt not 
conceal thy hatred against him for any wrong that he has 
done thee ; but shall mildly yet faithfully rebuke him, endea- 
voring to convince him of the wrong, and to bring him both 
to acknowledge his sin before God, and to make the ader 
quate repatation. The Jews explain the precept thus; 
* When any man sinneth against another, he must not in- 
wardly hate him and keep silence ; as it is said of the 
wicked, And Absalom spake unto his brother Amnon nei- 
ther good nor bad, for Absalom hated Amnon, 2 Sam. 13. 
22, but he is commanded to make it known unto him, and 
to say, Why hast thou done thus unto me?' This is con- 
firmed by the Gospel rule, Luke 17. 3, 'If thy brother sin 
against thee, rebuke him ; and if he repent forgiye him.' 
The force of the original word rendered ' rebuke' is to con- 
vince, or rather to convict, of wrong by reasoning or argument. 

'And not suffer sin upon him ;' or, Heb. 'Thou shalt 

not bear sin, (or punishment,) for him;' i. e. thou shalt not, 
on his account, for his sake, by reason of neglecting to do 
your duty to him, contract guilt to your own soul. This is 
the usual and appropriate meaning of the phrase, as appears 
from Lev. 22. 9, ' They shall therefore keep mine ordinance, 
lest they b&ir sin for it. 1 Npm. 18. 32, 'And ye shall bear no 
sin by reason of it;' where the original is the same as in the 
present case. And in this sense both the Gr. and the Chal. 
understand it. The import is, that a man who failed to 
reprove sin in another rendered himself obnoxious to the same 
punishment as the original offender. The phrase, however, 
may bear the sense given it in our version, which is equiva- 
lent to saying, ' Thou shalt not suffer him to go on in sin by 
neglecting to inform of it ; shalt not leave him under the 
guilt of sin unreproved.' 

What injunction is given against revenge? v. 18. 



CHAP. XIX. LEVITICUS. 



1 Thou shalt not avenge ;' i. e. thou shalt not take into thine 
own hands the business of redressing thy wrongs, nor shalt 
thou refuse to do a kindness from the remembrance of inju- 
ries past. ' Xor bear any grudge.' Heb. ' Thou shalt 

not watch, mark, or insidiously observe, the sins of thy peo- 
ple ;' i. e. thou shalt not covertly watch an opportunity to 
vent thy resentment for an old affront. Gr. ' Thou shalt 
not bear inveterate anger.' Chal. * Thou shalt not keep 
(harbor,) enmity.' So God is said, Xah. 1. 2, 'to take ven- 
geance on his adversaries, and to keep (watch,) for his ene- 
mies.' But not so towards his people, Jer. 3. 12, ' For I am 
merciful, saith the Lord, and I will not keep (anger) for 
ever.' Ps. 103. 9, 'He will not always chide; nor keep (his 
anger) for ever.' 

What is commanded respecting the mixture of 
different kinds in cattle, seed, and garments? v. 19. 
1 Ye shall keep my statutes.' These words are here inserted 
lest the ensuing ordinance should be deemed of little moment 

and so be neglected. 'Shall not let thy cattle.' Heb. 

' Shalt not cause thy cattle.' This might perhaps have been 
forbidden in order to impress the Israelites with a greater 
abhorrence of the crime of bestiality, or at least to afford 
them among the brute creation no example of those unna- 
tural commixtures which were prohibited in the foregoing 
chapter, v. 22. 23. ITet it would seem that it was not forbidden 
them to use animals produced from such mixtures, as we find 
mules very frequently mentioned in the sacred history, which 
it is well known are gendered in this manner. See note on 
Gen. 36. 24. As to seeds, it would in many cases, be very 
improper to sow different kinds in the same spot of ground, 
as many species of vegetables are disposed to mix and thus 
produce a very degenerate crop. Thus if oats and wheat 
were sown together, the latter would be injured, the former 
ruined. The turnip and carrot would not succeed conjointly, 
when either of them separately would prosper and yield a 
good crop; and if this be all that is intended, the precept 
here given is agreeable to the soundest agricultural maxims. 
As to garments, the prohibition might have been merely in- 
tended to keep them aloof from the superstitious customs of 
the heathen, or to intimate how careful they should be not 
to mingle themselves with the Gentiles, nor to weave any 
profane usages into God's ordinances. 

What was the law enacted relative to eating 



80 LEVITICUS. CHAP. XIX. 

the fruit of the fruit-trees after they were settled in 
the land of promise ? 23 — 25. 

' Three years shall it be as uncircumcised.' The fruit of a 
young tree could not be good ; for not having arrived at a 
state of maturity, the juices were not sufficiently elaborated 
to produce fruit excellent in its kind. The Israelites were 
commanded, therefore, not to eat of the fruits of a tree till 

the fifth year after its planting in the three first years, 

the fruit is unwholesome; in the fourth year, the fruit is holy, 
it belongs to God and should be consecrated to him, v. 24. 
In the fifth year, and afterwards, the fruits might be employed 
for common use. 

What is said of eating of blood and rising incan- 
tations? v. 26. 

1 Shall not eat any thing with the blood ;' i. e. any flesh not 
fully dead, or of which the blood has not been properly drain- 
ed out. Thus it is said, 1 Sam. 14. 33, 'Behold the people 

sin against the Lord in that they eat with the blood,' &c. 

* Neither shall ye use enchantment nor observe times ;' i. e. 
ye shall not have recourse to any superstitious observances 
in order to learn what is about to happen to you, nor shall 
be careful to note the differences of times like the foolish as- 
trologers, as if some were lucky and otaers unlucky. 

What is said of a superstitious cutting of the 
hair ? v. 27. 

I Shall not round the corners •' i. e. shall not so shave off the 
hair of the head around the temples and behind the ears as 
to leave the head wholly bald, except a dish-like tuft upon 
the crown. This was in opposition to the usages of the 
heathen. 

What superstitious signs of mourning were for- 
bidden to the chosen people ? v. 28. 

. What pretenders to supernatural skill were 
they forbidden to consult? v. 31. See note on Ex. 
22. 18. 

What marks of reverence were to be shown to 
the aged? v. 32. 

What was enjoined as to the treatment of stran- 



CHAP XX. LEVITICUS. 81 

gers, and by what consideration is it enforced % v. 
33, 34. 

It is supposed that the stranger was not an idolater, but a 
worshipper of the God of Israel, though not circumcised ; a 
proselyte of righteousness ; if such an one sojourned among 
them they must not vex him, nor oppress, nor overreach him 
in a bargain, taking advantage of his ignorance of their laws 
and customs ; they must reckon it as great a sin to cheat a 
stranger, as to cheat an Israelite ; ' Nay,' say the Jewish 
doctors, * they must not so much as upbraid him with being 
a stranger, and his having been an idolater.' As all men are 
children of one common father, it argues a generous dis- 
position and a pious regard to God to show kindness to 
strangers. 

What precept is given regulating their dealings 
with one another in the way of buying and selling ? 
v. 36. 

With what general command does the chapter 
conclude ? v. 37. 



CHAPTER XX. 

What is the general design of this chapter? 

Ans. Principally to specify the punishments which it pleased 
God to annex to the transgression of the laws contained in 
the two former chapters. 

What law, before given, is here repeated respect- 
ing human sacrifices % v. 1 — 3. 

'To defile my sanctuary ;' i. e. namely the tabernacle or tem- 
ple, which was defiled when God was professedly worship- 
ped in any other place or in any other manner, than he had 
commanded ; or when sacrifices were offered by his people 
to false gods; inasmuch as the temple of God hath no agree- 
ment with idols. 

What was threatened against those who con- 
nived at this flagrant crime 1 v. 4, 5. 

'Hide their eyes.' Gr. 'Winking shall wink;' i. e. shall 
neglect to punish. The Greek word is the same with that 



LEVITICUS. CHAP. XXI. 



employed by the apostle, Acts 17. 30, ' The times of this ig- 
norance God winked at' ' After him ;' i. e. after his 

example. 

What was threatened to the consulter of familiar 
spirits % v. 6* 

What breach of the fifth commandment is men- 
tioned, and what was threatened to the offender? 
v. 9. 

* His blood shall be upon him;' i. e. he shall be put to death 
as a malefactor justly condemned to die; one who has 
brought his guilt upon his own head and who can blame 
none but himself for the consequences. 

What is the punishment denounced against the 
crime mentioned in v. 14 % 

1 Shall be burnt with fire.' As there are worse crimes men- 
tioned here, v. 1 1, 17, where the delinquent is merely ordered 
to be put to death or cut off, it is very likely that the crime 
specified in the verse was not punished by burning a/ire, but 
by some kind of branding, by which they were ever after ren- 
dered infamous. 

With what exhortations and promises does the 
chapter conclude? v. 22 — 26. 

CHAPTER XXI. 

What charge was Moses commanded to give to 
the priests, and with what exceptions was it ac- 
companied ? v. 1 — 5. 

* For the dead.' Heb. * For a soul ;' a term repeatedly ap- 
plied to a dead body. See note on Gen. 2. 7. The spirit of 
the passage forbids that any priest should assist at laying 
out a dead body, or preparing it for interment. This defile- 
ment was contracted not only by touching a dead body, but 
by coming into a tent or house where a dead body lay, by 

touching the grave, or by bearing the dead. * For his kin 

that is near unto him.' In this class the priests' wife is sup- 
posed to be included, though not expressly mentioned.— — 
' Which hath had no husband ;' whereas had she been mar- 
ried, it would have been the duty of the surviving husband 



CHAP. XXI. LEVITICUS. 83 

to see to the performance of all the requisite rites at her bu- 
rial, so that the priest, her brother, would have been excused. 

• ' Being a chief man.' Or, ' for a chief man ;' i. e. he 

shall not thus defile himself for any one that is not near of 
kin to him, though the dead person were a chief or the chief- 

est man among his people. * Shall not make baldness.' 

This was that they might not adopt the customs of the hea- 
then, of whom it is said in the apocryphal book of Baruch, 
6. 31, that * their priests sit in their temples, with their 
clothes rent, and their heads and beards shaven, and having 
nothing upon their heads; and they roar and cry before 
their god's, as men do at the feast where is dead.' 

By what reason is the duty of peculiar sanctity 
enjoined upon the priests 7 v. 6. 

Were' they to be especially careful of degrading 
themselves in their marriage connexions ? v. 7, 8. 

* Or profane ;' i. e. one born of an unlawful marriage. ■ 

• Thou shalt sanctify him ;' i. e. thou, Israel, shalt hold and 
repute him as holy, and shalt do all in thy power to keep up 
the sacred estimation in which, for his office's sake, he is 
held. 

What was to be the punishment of a priest's 
daughter, who had by her ill conduct profaned her 
father? v. 9. 

What things are in a particular manner forbid- 
den to the high-priest ? v. 10 — 12. 

' Shall not uncover his head.' Heb. * Shall not make free 
his head ;' i. e. shall not suffer his -hair to be dishevelled in 
token of mourning. Gr. ' Shall not put the mitre off his 
head.' Chal. l Shall not let his locks grow.' See note on 
Lev. 10. 6. 

By what rules was he to be governed in the 
choice of a wife ? v. 13 — 15. 

As the high-priest was a type of Christ, his wife, who was 
to be a virgin, was a type of the Church: which was to be 
chaste, pure, holy; wherefore the apostle says, 2 Cor. 11.2, 
' I have espoused you to one husband, that I may present 
you a chaste virgin to Christ.' 

What general qualifications were requisite in 



84 LEVITICUS. CHAP. XXII. 

those that approached to offer the bread of their 
God, or also officiated in the sanctuary? v. 16 — 
24. 

' That hath any blemish.' The requisition that men of per- 
fect members and comely face should be chosen to minister 
in holy things, seems to have been founded upon a just view 
of human nature, as men are prone to judge by the outward 
appearance, and to think meanly of any service, however 
honorable, which is performed by agents distinguished for 
personal defects. It was greatly for the credit of the sanc- 
tuary, therefore, that none should appear then, who were any 
way disfigured by nature or by accident. 

CHAPTER XXII. 

What order was Moses now required to give to 
Aaron and his sons ? v. 1 — 3. 

' Separate themselves from the holy things.' Gr. * Let 
them take heed of the holy things".' The precept has respect 
to such of the priests as were ceremonially unclean. During 
the time that this uncleanness was upon them they were to 
abstain from eating the holy things which ordinarily belong- 
ed to the priests. The root of the Heb. verb here translated 
* separate,' is Nazar,' from which comes ' Nazarite, 7 one sepa- 
rated. 'Among your generations •' i. e. either now or at 

any time hereafter. ' That goeth unto the holy things ;' 

i. e. for the purpose of eating, as is to be inferred from v. 4. 

Mention some of the species of defilements here 
specified, which obliged the person to abstain from 
holy things ? 4 — 9. 

1 Unclean by the dead.' Heb. ' Unclean by a soul ;' i. e. 

a dead body. Gr. 'Any uncleanness of a soul.' 'Lest 

they bear sin for it;' lest they bear punishment. 

What is the precept given concerning the stran- 
ger, the sojourner, the hireling, and the slave ? v. 
10, 11. 

'No stranger ;' i. e. none that is not of the'seed of Aaron, or 

of the family of some priest. ' Eat of the holy things ;' 

i. e. of the wave-breast and the heave-shoulder. 'A so- 
journer of the priest;' i. e. one that boards with, or only 



CHAP. XXII. LEVITICUS 85 

lodges in the house of a priest ; a transient inmate of his 

family. 'A hired servant ;' i. e. a day -laborer, or the like. 

' Buy any soul with his money.' Hence it appears that 

although the Mosaic economy recognised, under certain re- 
strictions, the possession of slaves, yet they were generally 
taken from among the heathen, and were doubtless instruct- 
ed in the true religion ; as we find in the present instance, 
that they were reckoned as a part of the priest's own family, 
and treated as such. 

Under what circumstances was a priest's 
daughter permitted to eat of the holy things ? v. 
12, 18. 

What was required of the man, who, without 
being entitled to it, had eaten of the holy thing un- 
wittingly? v. 14 — 16, 

1 The fifth part.' The holy thing of which he had unknow- 
ingly eaten was to be fairly valued, and to this value he was 

to add one-fifth more, and give the whole to the priest. 

1 Shall not profane or suffer;' i. e. the priests should not 

profane the holy things by suffering them to be eaten by 
strangers. The phrase ' suffer them to bear the iniquity,' 
may be rendered ' cause them to bear,' meaning that they 
shall not by their negligence cause the people to fall under 
the punishment which God would inflict for such a trespass. 

What was enjoined as to the quality of the sac- 
rifices offered as free-will offerings, or for the per- 
formance of vows ? v. 17 — 25. 

At what age were the different animals to be 
offered to God % v. 26—28. 

How was the sacrifice of thanksgiving to be 
offered % v. 29, 30. 

With what general charge, and by what rea- 
sons enforced, does the chapter conclude 1 v. 29 
—33. 

* Neither shall ye profane my holy name.' Those who pro- 
fess God's name, if they make not conscience of keeping 
his commandments, do but profane his name. 
8 



86 LEVITICUS. CHAP. XXIII. 

CHAPTER XXIII. 

Concerning what was Moses now required to 
give charge to the children of Israel? v. 1, 2. 
The Levitical law having been thus far for the most part 
conversant about holy persons, holy things, and holy places, 
many of which had been incidentally mentioned before, 
but now comes to treat of holy times ; are here all 
stated in connexion, with the exception of the new 

moons. 'Feasts.' The original word 'Moad,' literally 

implies nearly a set time, a stated season, for any purpose 
whatever, but is applied here and often elsewhere to 
the solemn feasts of the Israelites, which were appointed by 
God, and fixed to certain seasons of the year. It is sometimes 
rendered in the Gr. by ' Eorte,' a feast, and sometimes by 
' Paneguris,' a general assembly, of which the former occurs, 
Col. 2. 16, * Let no man judge you in meat, or in drink, or 
in respect of an holy day, (Gr. ' Eorte,') or of the new moon, 
or of the sabbath-days ;' and the other Heb. 12. 23, 'But ye 

are come to the general assembly, (Gr. Paneguris,) and 

church of the first-born.' Perhaps a more suitable rendering 
of the term would be ( solemnities.' ' Which ye shall pro- 
claim ;' i. e. give notice of by the sound of a trumpet. 

'Holy convocations.' Heb. 'Convocations of holiness ;' 
l. e. times when the people were solemnly to meet together 
to celebrate the mercies of God with sacrifices of thanksgiv- 
ing and rejoicings. 

In what words is the institution of the sabbath, 
the first and greatest of these solemnities, intro- 
duced ? v. 3. 
'A sabbath of rest.' Heb. 'A sabbath of sabbatism.' See 

note on Gen. 2. 3. 'An holy convocation ;' i. e. a time of 

holy convocation ; from which it appears that meetings for 
public worship are an essential part of the due observance of 
the day, and that they cannot be neglected or omitted with- 
out going contrary to our main design of the institution 

' Shall do no work.' On other holy days they were forbidden 
to do any servile work, v. 7, but on the sabbath, and the day 
of atonement, (which is also called a sabbath,) they were to 

do no work at all, not even the dressing of meat. ' In all 

your dwellings.' As if he should say; ' Whether you have 
opportunity of sanctifying the day in a holy convocation or 
not, yet let it be a sacred season throughout your private 



CHAP. XXIII. LEVITICUS. 87 

habitations. Put a difference between this and other days 
in your families. It is the sabbath of the Lord, the day in 
which he rested from the work of creation, and on which he 
has appointed us to rest ; let it be observed in all your dwell- 
ings with devout reverence' 

On what days were the passover and the feast 
of unleavened bread to be observed, and in what 
manner ? v. 4 — 8. 

1 Shall do no servile work.' This the Jews understood of 
every kind of labor except that which pertained to the pre- 
paration of food. It probably denotes that more laborious 
ldnd of service which we understand by drudgery; such as 
ploughing, sowing, reaping, threshing, gathering the vint- 
age, &c. 

At what time and in what manner was the 
feast of first-fruits to be observed? v. 9 — 14. 

' When ye be come into the land." 1 The actual observance 
of this law was to be deferred till they had arrived in the land 
of Canaan, and had become permanently fixed in their set- 
tlements ; for during their sojourn in the wilderness they 

could neither sow nor reap. ' Shall wave tbe sheaf.' A 

sheaf of the new corn was brought to the priest who was to 
heave it up, in token of his presenting it to the God of heaven, 
and to wave it to and fro before the Lord, as the Lord of the 
whole earth, and the bountiful giver of all its fruits and favors. 
This offering of the sheaf of the first-fruits did as it were 
sanctify to them all the rest of the harvest. Besides it served 
it as a type of Christ who is risen from the dead as the ' first- 
fruits of them that slept ,' 1 Cor. 15. 20. 

How long after this was to be the feast of Pen- 
tecost, and what is said of the manner of its cele- 
bration ? 15—21. 

* Seven Sabbaths ;' i. e. seven weeks ; the word sabbath 
among the Jews being equivalent, to one week. Accordingly 
it is said, Luke 18. 12, Gr. ' I fast twice on the sabbath;' 
i. e. twice in the week. So in Mat. 28. 1, Gr. 'As it began 
to dawn towards the first of the sabbath;' i. e. the first day of 

the week. 'Ye shall number fifty days.' Hence the 

name ' Pentecost' by which this feast was called, signifying 
fifty. In Ex. 23. 16, it is called * feast of harvest,' upon 
which see note. 



88 LEVITICUS. CHAP. XXIV. 

What precept, before given, is repeated in v. 22? 

What was the feast appointed to be held in the 
seventh month, and what was required in reference 
to it ? v. 53 — 25. 

' Memorial of blowing of trumpets.' Chal. ' Memorial of 
shouting.' As the seventh month corresponded with a part 
of September, which was the commencement of the civil 
year, the design of this institution was probably merely to 
celebrate in a formal way the ushering in of the new year., v 

What was the festival appointed to be held on 
the tenth month, and what was required in or- 
der to its due observance % v. 26 — 32. 

When and how was the Feast of Tabernacles 
to be established, and with what design ? v. 33 — 
44. 

* The feast of tabernacles.' In this solemnity, the people 
left their houses, and dwelt for seven days in booths or tents 
made of the branches of trees, in commemoration of their 
forty years sojourning and dwelling in tents in the wilder- 
ness, while destitute of any fixed habitations. 

CHAPTER XXIV. 

With the repetition of what ordinance does this 
chapter open ? v. 1 — 4. 

' To cause the lamps to burn.' Heb. l To cause the lamp 
to ascend ;' i. e. the flame of the lamp. Although we find 
the word * lamps' in the plural in our version, yet it is in the 
singular, * lamp,' in the original, although it occurs in the 
plural v. 4. The reason of this may be, that all the seven 
lamps were considered as forming but one lamp; in allusion 
to which the Holy Spirit is represented by * seven lamps of 
fire before the throne,' Rev. 4. 5; for there are 'diversities of 

gifts, but one Spirit.' 'Continually;' i. e. from night to 

ni^ht; not without intermission. So the ' continual burnt- 
offering' means that which was regularly offered at the ap- 
pointed season. So Mephibosheth was to cat bread at 
David's table continually ; i. e. at the stated hours of meals, 
2 Sam. 9. 7, 13. In like manner when the apostle says, 
1 Thess. 3. 17, 'Pray without ceasing,' his meaning undoubt 



CHAP. XXIV. LEVITICUS. 89 

edly is that they were to pray constantly, morning and eve- 
ning, at the stated hours of prayer. 

What was the order respecting the shew-bread ? 
v. 5—9. 

* Upon the pure table;' i. e. the table overlaid with pure gold, 
and which is to be kept always purely clean and bright. So 
above the ' pure candlestick' means the candlestick made of 

pure gold.- ' That it may be on the bread for a memorial;' 

i. e, that the frankincense may be burnt upon the altar of in- 
cense instead of the bread ; as the handful of the meal-ofFer- 
ing with its oil and incense, Lev. 2. 2, w T as to be a memorial 
of the whole. The frankincense stood in a golden saucer 
upon the bread during the whole week ; on the sabbath the 
bread was taken aw 7 ay to be eaten, and the frankincense was 
to be burnt in lieu of it. 

What instance of transgression is mentioned in 
connexion, and how was it punished? v. 10 — 14. 

1 Went out.' This may mean went or came forth out of Egypt 

among the children of Israel. ' Blasphemed the name.' 

The ensuing words, ' of the Lord,' are supplied in our trans- 
lation. The original word ' Yikkob,' from ' N akab,' signi^ 
fies properly to pierce, bore, or strike through, and thence may 
be figuratively used for cursing and blaspheming, which is a 
kind of striking through or wounding with the tongue, as it 
is said in Proverbs, ' there is that speaketh like the piercings 
of a sword.'* It is supposed by some that the name which 
this man blasphemed was the name of his god, some of the 
false gods of Egypt. But that ' Ha-Shem,' the name, denotes 
Jehovah appears, from its being used in the latter part of v. 
16, as equivalent to l the name of Jehovah' in the former 
part. The Jews also frequently use ' Ha-Shem' for Jeho- 
vah ; and that it was an ancient custom thus to allude to the 
Deity, without mentioning his name, appears from inscrip- 
tions among the Palmyrenians, on w r hose marbles we find, 

1 To the blessed name be fear for ever.' 'To the blessed 

Name, for ever good and merciful, be fear.' 'To the 

blessed Name for ever be fear,' &c. 'And cursed.' It is 

not unlikely that being arraigned before the magistrates, 
and sentence being given against him, he in a fit of exaspe- 
ration spoke blasphemous words against God, renouncing 
his worship, and cursing the judges who had condemned 
8* 



90 LEVITICUS. CHAP. XXIV. 

him. ' Put him in ward.' Put him in prison until the will 

of God should be ascertained respecting him. The case was 
new and unprecedented, and as there were no law by which 
the amount of guilt could be determined, nor consequently 
the degree of punishment, it was necessary to consult the 
Great Lawgiver on the occasion. Moses no doubt had re- 
course to the tabernacle, and received the directions after- 
wards mentioned from the Shechinah dwelling between the 
Cherubim. The answer was probably by the Urim and 
Thummim. Gr. ' To judge him by the commandment of 
the Lord.' Chal. 'Until it was expounded unto them by 

the decree of the word of the Lord.' ' Bring him forth 

without the camp.' Because the camp of Israel being holy 
all unclean persons were to be put out of it, much more the 

flagitious. ' Lay their hands upon his head.' By this 

testimony the people who heard him curse bore their public 
testimony in order to his being fully convicted; and it was 
moreover a significant mode of saying to the man, 'Thy 
blood be upon thine own head; we hereby clear ourselves of 
all participation in thy guilt.' We find no other instance of 
this ceremony of the imposition of hands in the case of a 
condemned malefactor, and the Jews hold it to be peculiar 
to the sin of blasphemy. ' Of all that are killed,' says 
Maimonides, ' by the Sanhedrin, there is none upon whom 
they impose hands save the blasphemer only.' 

To what standing law relative to this subject 
did the present transaction give rise % v. 15, 16. 

« He that blasphemcth.' The word ■ Nakab,' here rendered 
to blaspheme, signifies also to express, specify, or distinguish 
by name, as Num. 1.17 1 Ohron. 12. 31. Is. 62. 2. Hence 
the Jews at a very early period understood this law as pro- 
hibiting them from uttering the name Jehovah on any other 
than sacred occasions. The Septuagint renders it * Who- 
soever nameth the name of the Lord let him die ;' from 
which we see that the Jews, at the time that that version was 
made which was at least 250 years before Christ, were ac- 
customed to pronounce 'Adonai,' or Lord, instead of Jeho- 
vah ; for in place of it the Sept. always puts ' Kurios,' Lord. 
This shows that the peculiar reverence of the Jews for that 
sacred title is of very ancient date. 

What law respecting the destruction of life is 
here repeated? v. 17. 



CHAP. XXV. LEVITICUS. 



In what terms is the lex talionis, or law of reta- 
liation and also that of restoration here stated 1 v 
18—21. 
1 He that killeth a beast.' Heb. ' He that smitteth the soul 

of a beast;' i. e. the life of a beast. 'Beast for beast.' 

Heb. 'Soul for soul,' or, ' life for life.' There is nothing 
in the original answering expressly to 'beast,' although 
beasts are the subjects spoken of. 

What was enjoined in order to secure an equal 
administration of justice? v. 22. 

What is said of the execution of the order rela- 
tive to the blasphemer? v. 23. 

c Stone him with stones.' The mode of punishment by 
stoning was as follows : When they came within ten cubits 
of the place where the person was to be stoned, they exhorted 
him to confess and give God the glory, that although he died 
by the hand of the law, his soul might be saved in the day of 
the Lord. When they came within four cubits of the place, 
they stripped him naked, (but if a woman she retained a sin- 
gle garment,) and the witnesses who condemned him also 
stripped themselves of their upper garments. The place of 
execution w T as an eminence twice the height of a man, from 
whence he was thrown by the first witness. If not dead, the 
other witnesses threw a huge stone upon his breast ; and 
after that the rest of the people stoned him till he died. 

CHAPTER XXV. 

What ordinance, formerly given to the Israel- 
ites, is repeated in the opening of this chapter ? v. 
1—5. 

* In mount Sinai ;' or, as it may be rendered, ' by mount Si- 
nai;' i. e. in the vicinity of the mount where the people were 
still encamped. So Manasseh is said to have been buried 
in his own house,' when in the parallel passage 2 Kings 21. 
18, he is said to have been buried Hn the garden of his own 

house.' ' The land shall keep a sabbath.' Chal. ' The 

land shall have a release or remission.' As man was com- 
manded and privileged on the seventh day to abstain from 
that labor, to which he had subjected himself by sin, so, on 
the seventh year, the earth was also to rest and enjoy as it 



92 LEVITICUS. CHAP. XXV. 

were a respite from the effects of the curse. * Neither 

gather the grapes of thy vine undressed.' Heh. * The 
grapes of thy separation.' The original woid * Nezerika,' 
is derived from ' Nazar,' to separate, from which comes ' Na- 
zarite,' one separated, one devoted to God for a season by 
special consecration. One requisite in this case, was that 
the hair should be suffered to grow without bein «• shaven ; 
and in like manner the vineyard of the Israelites being in a 
sense consecrated to God for the space of the sabbatical year, 
it was to be left in the condition of the Nazarite's head, un- 
touched by knife or pruning hook. This is the reason of its 
being rendered in our translation * undressed.' The Gr. 
renders it, ' vine of thy sanctification or consecration ;' the 
Chal. l vine of thy leaving ;' i. e. left by thee uncultivated. 

What was the law relative to the year of jubi- 
lee, and the manner of its observance? v. 8 — 13* 

' Shalt number seven sabbaths of years.' The term 'sabbath' 
here is used in the sense of ' week,' as before explained, so 
that as a literal week consisted of seven days, a sabbath of 
weeks consisted of seven years. It is not, however, to be 
understood that the jubilee was to be celebrated on the forty- 
ninth, but on the fiftieth year, as rs evident from v. 11. The 
forty-ninth was the ordinary seventh or sabbatical year, so 
that in fact two holy years came together. Thus writes 
Maimonides: * The year of jubilee cometh not into the 
count of the years of the seven ; but the nine and fiftieth year 
is the release, and the fiftieth year the jubilee.' The jubilee, 
therefore, was proclaimed on the forty-ninth and celebrated 
on the fiftieth year. 'Shalt cause the trumpet of the jubi- 
lee to sound.' Hob. * Shalt cause the trumpet of loud sound 
to pass through ;' i. e. to be sounded all over the land from 
one end to the other, that the most general proclamation 
might be made. Thus in Ezra 1. 1, ' The Lord stirred up 
the spirit of Cyrus king of Hersia, that he made a proclama- 
tion throughout all his kingdom.' Heb. ' He made a voice to 

pass through all his kingdom.' * In the day of atonement.' 

This was the general fast-day in which with every returning 
year, the whole congregation humbled themselves ana 
afflicted their souls before God, and the high-priest made 
atonement for them in the holy place. The anunciation of 
the jubilee was very wisely fixed to this period, as it mi^ht 
be considered that they would be better disposed to forgive 
their brethren their debts when they had so recently been re- 



CHAP. XXV. LEVITICUS: 93 

ceiving the pardon of their own trespasses on this solemn 
occasion. * Shall proclaim liberty;' i. e. liberty for He- 
brew servants to leave the service of their masters ; particu- 
larly such as had not availed themselves of the privilege 
granted Ex. 21. 2. 6, of going out of servitude on the seventh 
year, but had their ears bored as a signal of serving * for 
ever,' or until the year of jubilee arrived. But now that year 
having arrived their ' ever' was at an end, and they went out 

of course. ' It shall be a jubilee unto you.' Respecting 

the literal meaning of the word ' Yobel,' jubilee, critics are 
not agreed. Some derive it from Jubal, the inventor of mu- 
sical instruments, Gen. 4. 21, because the year was one of 
mirth and joy, on which music is a common attendant; or 
else because it was ushered in by the musical sound of the 
trumpet. Others contend that as ' Yobel' signifies a ram in 
Arabic, this year was so called because it was proclaimed 
with trumpets made of ram's horns. In this view the Rab- 
bins generally coincide, and the Chal. Targum sometimes 
renders it by ' Dichra' a ram. The most natural derivation 
of the word, however, seems to be from ' Hobil' the Hiphil 
or causative form of Yabal,' to rtecal, restore, or bring back; 
because this year restored all slaves to their liberty and brought 

back all alienated estates to their primitive possessions. 

1 Return every man unto his possession.' The Israelites had 
a portion of land divided to each family by lot. This portion 
of the promised land they held of God, and were not to dis- 
pose of it as their property in fee-simple. Hence no Israel- 
ite could part with his landed estate but for a term of years 
only. "When the jubilee arrived it again reverted to the 

original owners. ' Return every man unto his family ;' 

i. e. such as through poverty had been obliged to sell their 
freedom to others, and thus to separate themselves from their 
kindred, were now to be restored to them. 

What was typically signified by the Jubilee % 

Ans. (1.) The Gospel dispensation, the great time of release, 
1 the acceptable year of the Lord,' the 'year of his redeem- 
ed,' when liberty was proclaimed to the captives of sin, the 
cancelling of debts to the debtor of divine justice, and the 
restoration of the heavenly inheritance, forfeited and lost by 
Adam, to his believing children. (2.) The general resurrec- 
tion. It is a lively prefiguration of the grand consummation 
of time, which will be introduced in like manner by the sound 
of the trump of God, when the children and heirs of God 



94 LEVITICUS. CHAP. XXV. 



shall be released from all their forfeitures, and restored from 
the bondage of corruption in the grave to the eternal posses- 
sion allotted to them by their Father. 

By what rule were they to be governed in their 
buying and selling % v. 14 — 17. 

'Ye shall not oppress one another;' i. e. ye shall take no 
advantage of each other's ignorance either in buying or sell- 
ing ; for he that buys an article at less than it is worth, or 
sells one for more than it is worth, knowing what the real 
value is, is no better than a thief, as he actually robs his pro- 
perty, as he has bought the article at below, or sold it above, 

its current value. 'According to the number of years.' 

The purchases that were to be made of lands were to be re- 
gulated by the number of years which remained to the next 
jubilee. This was something like buying the unexpired term 
of a lease among us ; the purchase being always regulated 
by the number of years between the time of purchase and 
the expiration of the term. It is easy to perceive that the 
nearer the jubilee was, the less would be the value of the 
land ; therefore it is said ; 'According to the fewness of the 

years thou shalt diminish the price.' 'According to the 

number of the years of the fruits.' They were to reckon, 
only the productive years, and therefore must discount for 

the sabbatical years. 'Fear thy God;' i. e. shall show thy 

fear of the divine majesty by abstaining from this iniquity, 
as ' by the fear of the Lord men depart, from evil.' Thus 
while one writer says, 1 Kings 8. 40, ' That they may fear 
thee as long as they live,' the parallel passage 2 Chron. 6. 
31, explains it, ' That they may fear thee, and walk in thy 
ways, as long as they live.' 

What promises are made to obedience, and 
how are they cautioned against unbelief? v. 18 — 
22. 

* Shall dwell in safety.' The original expresses both the 
boldness and confidence with which men that fear and obey 
God trust in him, and the safety and security which they feel 
in his protection in times of doubt or danger. 

What prohibition is given respecting alienating 
inheritances? v. 23, 24. 
; Shall not be sold for ever.' As the root of the original word 



CHAP. XXV. LEVITICUS. 95 

here rendered < for ever,' signifies to cut entirely off, the mean- 
ing in this case probably is that the land should not be sold 
in such a manner as to be entirely cut off from redemption ; 
i e. wholly and absolutely alienated from the hand of the 
proprietor. This was forbidden because as God, in a mira- 
culous manner, gave them possession of this land, they were 
to consider themselves merely as tenants to him; and, there- 
fore, he as the great landholder or lord of the soil, prescribes 

to them the conditions on which they shall hold it. 'Shall 

grant a redemption;' i. e. the privileges of redemption; so 
that he who sold it, if he became able, or his kinsman or 
relations in case he died, might redeem it in the interim be- 
fore the next jubilee; but if it was not done before the year 
of jubilee, it was not then redeemed, but was restored gratis 
in virtue of the jubilee-law. 

What was ordered in the case of the poor Israel- 
ite who had sold away some of his possessions ? 
v. 25. 

'Any of his kin came to redeem it.' Heb. ' The redeemer 
thereof, he that is near unto him, shall come and shall re- 
deem.' The Heb. word for redeem, (Goel,) is the term ap- 
plied to the kinsman to whom pertained the riofht, according 
to a very ancient usage, of redeeming lands, houses, or per- 
sons, and also of bringing the blood of one slain. The per- 
son sustaining this office was a lively figure of Christ, who 
assuming our nature that he might become our kinsman-re- 
deemer, bone of our bone and flesh of our flesh, in reference 
to whom it is said, Is. 59. 20. * The redeemer shall come out 
of Zion:' He has by his sufferings and death bought back to 
man that inheritance which had been forfeited by sin. 

What if the man had none to redeem it, and he 
had himself, in the process of time, become able to 
do it ? v. 26, 27. 

1 Be able to redeem it.' Heb. 'And he hath found the suffi- 
ciency of the redemption ;' i. e. the means of making the re- 
demption, ' Let him count the years,' &c. i. e. the years 

from the time the sale was made unto the next ensuing jubi- 
lee ; computing the income for the years that remain, and 
paying for them at the original rate agreed upon at the time 
of sale. 

Suppose he were not able to pay this amount to 



96 LEVITICUS. CHAP. XXV. 

the buyer, what was then to be the consequence ? 
v. 21. 

' If he be not able to restore it to him ;' if he be not able thus 
to repay the overplus above mentioned. 

What was the difference pat between the re- 
demption of houses in a city and houses in the 
country? v. 29—31. 

* In a walled city.' Heb. ' City of wall.' Houses in walled 
cities were more the fruit of their own industry, than land in 
the country which was by the immediate gift of God ; and, 
therefore, if a man sold a house in a city, he might redeem 
it any time within a year after the date, but otherwise it was 
confirmed to the purchaser for ever, and should no more re- 
turn to the original proprietor, not even in the year of jubi- 
lee. This provision was made to encourage strangers and 
proselytes to come and settle among them. Though they 
could not purchase land in Canaan for themselves and their 
heirs, yet they might purchase houses in walled cities, which 
would be most convenient for them who were supposed to 
live by trade. But country villages could be disposed of no 
otherwise than as lands might. 

What exception was made in favor of the houses 
of Levites ? v. 32—34. 

c May the Levites redeem.' This was doubtless because the 
Levites had no other possessions than the 48 cities with their 
suburbs which were assigned them, and God would show 
that the Levites were his peculiar care ; and it was for the 
interest of the public that they should not be impoverished 
or deprived of their possessions. Therefore as their houses 
in these cities were the whole of what they could call their 
ovm, they could not be utterly alienated. 

In what way were they forbidden to take ad- 
vantage of the poverty and distress of the unfortu- 
nate 1 v. 35—38. 

1 Fallen in decay.' Heb. c His hand wavereth.' Gr. ' Is 
weak in his hands ;' i. e. disabled from helping himself; one 
who is as unable to provide for himself as if his hand were 

shaking with the palsy. ' Thou shalt relieve him.' Heb. 

'Thou shalt strengthen him;' i. e. shalt extend to him relief, 
which is otherwise expressed by holding or strengthening 
the hands of the weak and needy. 'That he may live 



CHAP. XXV. LEVITICUS. 97 

with thee j' i. e. that he may be enabled to recover himself 
out of his calamities and live prosperously among you. 
* Life' in the scriptures is often used in opposition to sick- 
ness, distress, ruin, as Is. 38. 9, ' The writings of Hezekiah 
king of the Judah, when he had been sick, and was recovered, 
(Heb. was made alive,) of his sickness.' Neh. 4. 2, < Will 
they revive, (Heb. make alive,) the stones out of the heaps of 
the rubbish which are burned ?' 1 Chron. 11.8, 'And Joab 
repaired, (Heb. made alive,) the rest of the city.' Gen. 45. 
27, ' And the spirit of Jacob their father revived, (Heb. was 
made alive). 1 ' Take thou no usury of him.' The origi- 
nal term ' Neshek,' usury, comes from the verb ' Nashak,' 
to bite, mostly applied to the bite of a serpent, and properly 
signifies biting usury, so called perhaps because it resembles 
the bite of a serpent ; for as this is often so small as often to 
be scarcely perceptible at first, but the venom soon spreads 
and diffuses itself, till it reaches the vitals, so the increase of 
usury, which at first is not perceived, at length grows so 
much as to devour a man's substance. As this law was or- 
dained merely to prevent cruel exactions, it cannot be con- 
sidered as applying to that reasonable compensation for the 
use of money which is known among us by the appellation 
of simple interest. 

What was ordained in behalf of unfortunate Is- 
raelites who should be sold unto their countrymen'? 
v. 39—43. 

* Be sold unto thee.' This might be for poverty, debt, or 

theft, as appears from 2 Kings 4. 1. Ex. 21. 2. Ex. 23. 2. - 

' Shalt not compel him to serve as a bond servant ;' i. e. it 
must not be supposed that his master that bought him had as 
absolute a property in him as in a captive taken in war, who 
might be used, sold, and bequeathed, at pleasure, as much 
as a man's cattle; but he shall serve thee merely as a hired 
servant whose services the master may command, without 

pretending to a despotic power over his person. ' Shall 

not be' sold as bondman ;' i. e. not in the open public man- 
ner that other servants or slaves were sold ; not, as it were, 
in the market place ; but privately and in a more honorable 

way. 

Of whom were they permitted to take bondmen 

and bondmaids ? v. 44 — 46. 
9 



98 LEVITICUS. CHAP. XXV. 

* Shall be of the heathen ;' i. e. of the heathen inhabiting the 
countries round about the Holy Land, but not of the Ca- 

naanites whom they were required to destroy. ' A s an 

inheritance for your children.' Gr. * Ye shall divide or im- 
part them unto your children.' The words ' possession' and 
' inheritance' thus applied to servants or slaves, intimates 
their subjection to their masters, in accordance with which 
God is said Ps. 82. 8, to ' inherit all nations,' and Christ Ps. 
2. 8, 'to have the heathen for his inheritance and possession.' 

' Shall not rule one over another with rigor,' Gr. * Shall 

not rack nor afflict them with labors.' But though forbid- 
den thus to tyrannise over their own countrymen, were they 
permitted to treat their heathen bondmen with rigor? On 
this the Hebrew writers say ; * It is lawful to make a Cana- 
anitish servant serve with rigor, but notwithstanding this 
right, it is the property of mercy and way of wisdom that a 
man should be compassionate, and follow justice, and not 
make his yoke heavy upon his servant nor afflict him.' La- 
bor beyond the person's strength, or labor too long continued, 
or in unhealthy or uncomfortable places and circumstances, 
or without sufficient food, &c. is labor exacted with rigor, 
.and consequently inhuman, and so at variance not only with 
the spirit of the Mosaic dispensation, but with the maxims of 
right conduct among every people under heaven. 

What was ordained in case an Israelite, grown 
poor, had sold himself to a sojourner who had wax- 
en rich? v. 47 — 49. 

' If a stranger or a sojourner wax rich.' Heb. 'And if the 
hand of the stranger or sojourner with thee do attain (riches).' 

'Maybe redeemed.' Heb. 'Redemption shall be to 

him.' 

How was the price of his redemption to be com- 
puted % v. 50—53. 

1 The price of his sale shall be,' &c. This was a very equit- 
able law, both for the sojourner to whom the man was sold, 
and to the Israelite who had been thus sold. The Israelite 
might redeem himself, or one of his kindred might redeem 
him, but this must not be done to the prejudice of his master, 
the sojourner. They were therefore to reckon the years he 
must have served, from that, time, till the jubilee; and then 
taking the current wages of a servant, peryear, at that time, 
multiply the remaining years by that sum, and the aggregate 
was the sum to be given to his master for his redemption. 



CHAP. XXVI. LEVITICUS. 99 

The Jews held, that the kindred of such a person were bound 
if in their power, to redeem him, lest he should be swallowed 
up among the heathen; and we find from Nehem. 5. 8, 
that this was done by the Jews on their return from the Ba- 
bylonish captivity; 'We, after our ability, have redeemed 
our brethren the Jews, who were sold unto the heathen.' 

'According to the time of a hired servant, (or hirelings,) 

shall it be with him;' i. e. according to the rate of wages 
ordinarily allowed to a hired servant for the like period of 

time shall the sum paid for him be estimated. ' Shall not 

rule with rigor over him in thy sight;' with thy connivance ; 
thou, an Israelite, shalt not knowingly suffer a stranger to 
maltreat or abuse one of their own brethren ; it shall be the 
duty of the magistrates, upon information, to call such an 
one to account. 

Suppose such an one were not redeemed pre- 
vious to the jubilee, what was then to follow ? v, 
53. 

'In these years;' or 'By these means;' i.e. were not re* 
deemed either by himself or others. 

By what reason is obedience to these precepts 
enforced? v. 55. 



CHAPTER. XXVI, 

What is the general scope of the present chap- 
ter ? 

Ans. It is in effect a solemn practical conclusion to the main 
body of the Levitical law, containing a general enforcement 
of all its precepts by promises of reward in case of obedience, 
on the one hand, and threatenings of punishment in case of 
disobedience on the other. 

With what prohibition does the chapter com- 
mence, and by what reason enforced? v. 1. 
1 Shall make you no idols.' Heb. ' Nothings, vanities.' Gr. 
1 Shall not form to yourselves things made with hands.' See 

note on Lev. 19. 4. 'Graven image;' i. e. any thing 

hewed or sculptured out of wood or stone. ' Standing 

image ;' i. e. either a single stone, or a pile of stones reared 
and consecrated to religious purposes. Probably the stones 
or pillars which were at first set up and anointed by holy men 
in commemoration of signal interpositions of God in their 
behalf, were afterwards abused to idolatrous and supersti- 



100 LEVITICUS. CHAP. XXVI. 

tious purposes, and are therefore here prohibited. 

; Image of stone.' Heb. ' Stone of imagery,' or, 'Stone of 
picture or figure.' Chal. * Stone of adoration, or worship.' 

With what other important precept is this con- 
nected ? v. 2. 

1 My sabbaths ;' i. e. my different days of sabbatical rest ; 
not only the sabbath day, but other stated solemnities, which 
were to be distinguished by holy convocations. These two 
precepts are an abstract of the second and fourth command- 
ments; which, as they are much the largest in the deca- 
logue, so they are most frequently insisted upon in other 
parts of the law. As when a master has given many things 
in charge to a servant, he concludes with the repetition of 
those things which were of the greatest importance, and 
which the servant was most in danger of neglecting; bidding 
him, whatever he did, to be sure to remember those; so here 
after many precepts delivered to Moses, the Most High 
closes with a special charge to observe these two great com- 
mandments. 'Reverence my sanctuary;' i. e. be sure 

you keep up a great veneration for sabbaths and religious 
assemblies. As nothing tends more to corrupt religion than 
the use of images in devotion, so nothing contributes more 
to its support than the due observance of holy time. Accord- 
ingly we find in the prophets, that next to that of idolatry, 
there is no sin for which the Jews are more frequently reprov- 
ed and threatened, than the profanation of God's holy sab- 
baths. 

Mention some of the principal temporal blessings 
which are promised, in this connection, as a reward 
to obedience? v. 3 — 13. 

1 Will give you rain.' Heb. ' Will give your rains.' So cer. 
tain should be their showers in their seasons, so infallibly 
secured by promise, that they should be entitled to consider 

and call them theirs; 'I will give your rains.' ' Threshing 

shall reach unto the vintage;' i. c. so abundant shall be your 
corn-crops that the business of threshing shall not be com-? 
pleted before the vintage, and again, so plentiful shall be the 
produce of the vine that ye shall not be able to finish the 
gathering and pressing of your grapes till sowing time again 
arrives. We meet with a similar sentiment in the prophet 
Amos, ch. 9. 13. 'The plowman shall overtake the reaper, 

and thetreader of grapes him who soweth seed.'- 'Will 

rid evil beasts out of the land.' Heb, * Will cause evil beasts 



CHAP. XXVI. LEVITICUS. 101 

to cease.'- * Neither shall the sword go through the land;' 

a metaphorical expression for the ravages of war.- * I will 

have respect unto you.' Heb. * I will turn my face to you.' 
Gr. 'I will look upon you and bless you.' Chal. 'I will have 
respect by my word to do good unto you.' See this promise 
verified 2 Kings 13. 23, ' And the Lord was gracious unto 
them, and had compassion on them, and had respect unto 

them, because of his covenant,' &c. 'Ye shall eat old 

store;' i. e. to prevent waste from superabundance, ye shall 
eat of your old stock of provisions notwithstanding the new 

crop has come in. 'Bring forth the old because of the 

new ;' i. e. ye shall be forced to 'bring forth' or remove from 
your barns and garners the old stock of your corn, in order 

to make room for the new. 'I will set my tabernacle 

among you;' i. e. I will firmly and permanently establish my 
tabernacle among you ; I will secure its continuance with 
you. In addition to this its primary sense the passage con- 
tains in effect the grand promise of the Gospel dispensation, 
viz: the presence, manifestation, and indwelling of God in 
human nature. So John 1. 14, ' The word was made flesh 
and dwelt among us.' Gr. * Tabernacled among us.' Jesus 
Christ was the true tabernacle of God, and though this pro*- 
mise was in an eminent manner fulfilled in the Savior's in- 
habitation of our nature while accomplishing his work on 
earth, yet it appears from Rev. 21.3, that we are to look for 
its fulfillment in a still higher sense at some future period of 
this world's history; 'And I heard a great voice out of hea- 
ven saying, Behold, the tabernacle of God is with men, and 

he will dwell with them.' ' Made you go upright;' i. e. 

set you free from bondage ; brought you into that state of 
enlargement in which you are no more bowed down by the 
4ieaven burdens laid upon your backs, nor hanging down 
your heads in despondency and woe. 

What are some of the principal threatenings de* 
nounced in case of disobedience? v. 14 — 39. 
V. 19, * Will make yo.ur heaven as iron and your earth as 
*brass ;' i, e. that part of the heayens which is over your coun- 
try shall afford no more rain than if it were a canopy of iron, 
and consequently your earth or land shall be as barren of 
fruit as ff the soil were brass^^^r' Ten women shall bake 
your bread in one oven,' i. e. there shall be such a scarcity of 
breaxLthat one ordinary oven slt^U answer for the baking of 
ten, that is, a great many, families, whereas in common cir- 
9* 



102 LEVITICUS. CHAP. XXVI. 

cumstances one oven would serve only one family. 'De- 
liver by weight.' As the survivors of a shipwreck, who put 
to sea in an open boat, are often reduced to the most stinted 
allowance and have a small quantity of food and drink served 
out to them by weight, and measure, so should it be in the 
extremity of famine to which the Israelites should be brought 

by their disobedience. ' Chastise you seven times •' i. e. 

with seven fold greater severity. ' Shall eat the flesh of 

your sins.' This was literally fulfilled at the siege of Jeru- 
salem. Josephus, J. W. B. 7. c. 2, gives an instance in 
dreadful detail, of a woman named Mary, who in the height 
of the famine, during the siege, killed her infant child, 
roasted, and had eaten part of it when discovered by the 
soldiers.' 

What was the encouragement held out to them 
to repent and return to God, notwithstanding their 
calamities ? v. 40 — 45. 

' Uncircumcised hearts.' Chal. * Gross, or foolish, hearts. 
Gr. ' Proud hearts.'. The phrase implies a perverse heart ; 
one which prompted them to resist the spirit of God. Ac- 
cordingly we find the Jews-in the apostles' times thus cha- 
racterised: Acts 7. 51, 'Ye stiff-necked and uncircumcised 
in heart and ears, ye do always resist the Holy Ghost.' 
This is said because, as we learn elsewhere, Rom. 2. 29, the 
true circumcision is 'in the heart,' and ' in the spirit.' Con- 
formably to this the prophet complains Jer. 9. 26, that ' all 

the house of Israel are uncircumcised in heart.' ' Accept 

of the punishment of their iniquity.' Heb. 'Accept of their 
iniquity.' As the words ' iniquity' and 'sin' are often used 
by an idiom of the Hebrew for the ' punishment' due to 
transgression, so to accept the same is meekly and willingly 
to bear it, and even to be well pleased with it, (the term in 
the original being the same with that employed v. 34, and 
rendered ' enjoy,') as the most suitable means to bring them 
to repentance. An illustration of this sentiment occurs Mic. 
7. 9, ' I will bear the indignation of the Lord, for I have sinned 

against him.' 'Then will I remember my covenant.' 

This ' remembrance on the part of God signifies his actual 
performance of the mercies promised ; as appears from Ex. 
6. 5, 6, ' I have remembered my covenant, &:c. and will bring 
you out from under the burdens of the Egyptians.' So our 
remembring God's precepts is explained Ps. 103. 18, as equi- 
valent to doing them. See note on Gen. 8. 1. So again 



CHAP. XXVII. LEVITICUS. 103 

when Christ ' the horn of salvation' was raised up in the 
house of David, God is said Luke 1. 72, ' to perform the 
mercy promised to our fathers, and to remember his holy cove- 
nants ' Will remember the land ;' i. e. to cause it to be 

repeopled by its former inhabitants or their seed. 



CHAPTER. XXVII, 

What is the general drift and design of this chap- 
ter? 

Ans. Under the influence of extraordinary zeal individuals 
mio^ht sometimes be induced to consecrate themselves, their 
children, or estate, to God by what is here termed a 'singu- 
lar vow.' But it was possible that upon reflection, in a 
cooler moment, the person might regret the step he had taken, 
or particular circumstances might render the literal perform- 
ance of his vow inconvenient or unsuitable, in which case 
provision is made in the present chapter for the redemption 
of the persons or things thus consecrated, and a table of 
rates is here given by which the priests were to be governed 
in their estimation of the value of the thing vowed. 

What vras Moses commanded to speak and say 
unto the children of Israel? v. 1, 2. 

When a man shall make a singular vow.' Heb. 'A man, 
who shall have separated avow ;' i. e. separated or exempted, 
in a peculiar manner, from common use ; called a singular 
vow perhaps from its singling out the object vowed and ap r 

propriating it to a holy purpose. { By the estimation ;' or 

'According to thy estimation.' i. e. according to the value set 
by the priests upon such persons, which value or amount in- 
stead of the persons themselves, (there being already a suffi- 
cient number set apart for the ministry of the tabernacle,) 
was to be devoted or paid to the Lord, or in other words, 
consecrated to the service of the sanctuary. A man might 
vow or devote himself, — his children, his domestics, his cattle, 
or his goods. But if after consecrating these things, he re- 
fused to redeem them, then they became the Lord's property 
forever. The persons continued all their lives devoted to the 
sen'ice of the sanctuary; the goods were sold for the benefit 
of the temple or the priests ; the animals, if clean, were offer- 
ed in sacrifice ; if not proper for sacrifice were sold, and the 
price devoted to sacred uses. 



104 LEVITICUS. CHAP. XXVII 

What was to be the estimation of a male of 
twenty years and upwards ? v. 4- 

' Fifty shekels of silver.' This would amount to not far from 
$ 35 of our money. 

What was it to be for a female % v. 4. 

' If it be a female.' It has been supposed by some that un- 
der the provision contained in this case Jepthah might have 
redeemed his daughter. But as his vow related to a burnt- 
offering, which is not contemplated here, it is probable that 
that opinion is erroneous. Moreover the daughter of Jepthah 
appears to have been rather devoted than vowed, of which see 
note on Lev. 27. 28. The estimation of a female is here 
fixed at little more than one half that of a man, for the ob- 
vious reason that a woman if employed would not be of so 
much service in the sanctury as the man. 

What for young children whether male or fe- 
male? v. 5, 6. 

1 If it be from five years old.' It is supposed in this case that 
the vow was made by the parents, or one of them, and not 
by the child himself, who at that age was wholly incompe- 
tent to such a thing. Samuel, who was thus vowed to God, 
was not redeemed, because he was a Levite and a particular 
favorite, and therefore was employed in his childhood in the 
service of the sanctuary. 

What for a person sixty years old and upwards % 
v. 7. 

What is directed respecting the estimation of the 
poor ? v, 8. 

* Poorer than thy estimation ;' i. e. if he who has made a vow 
be not able to pay an estimation according to the above 
mentioned rates. * According to his ability.' Heb. 'Ac- 
cording to that his hand can attain f a precept teaching us 
that God would not suffer his holy name to be abused by 
any, but that even the poorest who made a vow should be 
held under obligation to pay, or else remain a perpetual 
debtor. 

What is the direction given concerning beasts, 
clean and unclean, which were vowed, and their 
valuation ? v. 9 — 13. 



CHAP. XXVII. LEVITICUS. 105 

' Whereas men bring an offering unto the Lord ;' i. e. such 
as were lawful to be offered in sacrifice, viz: sheep, goats, 
or bullocks. ' Shall be holy ;' i. e. set apart for God's ser- 
vice according to the nature of the vow : that is to say, it 
shall be offered at the altar if given or vowed for sacrifice ; 
or shall be given to the Priests or Levites if vowed for that 
end j or shall be sold and the value ofit employed in the ser- 
vice of the sanctuary, if given with that intention; or left at 
large to be disposed of as should be deemed most meet for 

the service of God. ' Shall not alter it or change it ;' i. e. 

shall not alter it for any beast of another kind, or for any 
other thing. Whatever was consecrated to God by a vow 
or purpose of heart was considered from that moment as the 
Lord's property; to change which was impiety; to ivithhold 
it sacrilege. ' Any unclean beast.' This may be under- 
stood generally of all unclean beasts which men might be 
prompted to vow, with the exception of the dog, of which it is 
said, Deut. 23. 18, 'Thou shalt not bring the price of a dog 
into the house of the Lord thy God for any vow.' The He- 
brews, however, understood it of oxen, sheep, or goats, upon 
which any blemishes were found, whereby they became un- 
clean and were rendered unlawful to be offered upon the altar, 

'Shall add a fifth part.' This was probably intended to 

prevent rash vows and covetous redemption. The priest 
alone was to value the thing, and whatever was the amount 
of his valuation, a fifth part must be added thereto by him 
who wished to redeem the consecrated thing. 

What is said in respect to the consecration and 
valuation of a house? v. 14, 15. 

c So shall it stand;' i. e. so shall the value be, neither less 
nor more; no man shall attempt to alter it; only the owner 
if he would redeem it was to give the additional fifth part of 
the value ; inasmuch as he should have considered well be- 
fore he recover it. 

What is said concerning the part of a field that 
should be sanctified or consecrated to the Lord ? v. 
16, 17. 

' Some part of a field of his possession.' The phrase ' field 
of one's possession' signifies a field inherited from one's fore- 
fathers, and is used in contradistinction from a ' field which 
one hath bought,' spoken of v. 22. Though the words * some 



10G LEVITICUS. CHAP. XXVII. 

part' are not expressed in the original, yet it is generally al- 
lowed that they should here be supplied ; as it was not law- 
ful for a man in this manner to alienate his whole patrimony: 
he might express his good will for the house of God, but he 

must not for this purpose impoverish his own family. 

1 Thy estimation shall be according to the seed thereof;' i. e, 
according to the quantity of seed necessary to sow the field. 

— 'A homer of barley seed.' The meaning is, that as 

much land as required a homer of barley to sow it should be 
valued at 50 shekels of silver. The homer was very differ- 
ent from the omer; the latter held about three quarts, the 
former seventy -five gallons and three pints. 

What was ordered in case the field was thus 
sanctified after the jubilee? v. 18, 

What was required in case the man wished to 
redeem it? v. 19, 

Suppose it were not redeemed, or were sold to 
another, how was it to be disposed of in the year of 
jubilee? v. 20, 21. 

1 As a field devoted.' Heb. 'A field of devotion, or separa- 
tion.' The original is l Cherem,' denoting a thing so devoted 
to God as never more to be capable of being redeemed. 

What was enacted in case a man sanctified unto 
the Lord a field which he had bought, instead of 
one inherited from his ancestors ? v. 22 — 24, 

By what standard were their estimations to be 
regulated? v. 25. 

* Shekel of the sanctuary ;' so called, it is supposed, from the 
fact that the standard of this as the foundation of all the 
other weights and measures was kept in the sanctuary. A 
Jiteral rendering, however, of the original may be * Shekel 
of sanctity, or holiness;' i. e. a true, just, honest shekel. 

What is mentioned that could not be thus vo- 
tively sanctified to the Lord ? v. 26. 

*No man shall sanctify it ;' inasmuch as the first-born were 
already sanctified by the law, Ex. 13. 2. 12, so that one in 
vowing a firstling would be attempting to give that which 
was not his own. 



CHAP. XXVII. LEVITICUS. 107 

What was prescribed in regard to the re- 
demption or non-redemption of an unclean beast ? 
v. 27- 

1 Unclean beast.' An unclean beast might not indeed be 
offered in sacrifice to the Lord, yet the price of it might be 
of use in the repair of the sanctuary and the maintenance of 
the priests, and therefore might be the subject of a vow. 

Did the foregoing" laws apply to things devoted, 
as well as things vowed, and what was the differ- 
ence ? v, 28, 29. 

'No devoted thing.' Heb. ' Cherefn.' The word * devoted' 
but inadequately expresses the force of the original, which 
means to devote with imprecations or execrations. The thing 
so devoted was either inalienatly dedicated to the Lord, or 
utterly destroyed ; and the person so devoted put to death. 

■ -'None devoted,' &c. Not that it was in the power of 

any parent or master thus to devote a child or a servant to 
death ; but it must be meant of the public enemies of Israel, 
who, either by the appointment of God or the sentence of the 
congregation, were devoted, as were the seven nations with 
which they were to make no bargain. The city of Jericho 
in particular was thus devoted, Josh. 6. 17, and the inhabit- 
ants of Jabesh-Gilead were put to death for violating the 
curse pronounced upon those who came not up to Mizpeh f 
Judg. 21.9, 10. The Heb. ' Cherem' is rendered by the Gr. 
* Anathema,' for the import of which see 1 Cor. 16. 22. 

What was the rule in regard to tithes, and what 
the condition of their redemption? v. 30, 31. 

j All the tithe.' The ' tithe' of any thing is its tenth part. Of 
the yearly products of the land of the Isrealites, the first- 
fruits were first deducted ; out of the rest the tenth part was 
taken for the Levites, Num. 18. 21; of the nine remaining 
parts, another tenth part was to be taken and brought to Je- 
rusalem, and there eaten by the owners, Deut. 12. 6; though 
this second tithe was every third year distributed to the poor, 
Deut. 28. 29. 

What is said respecting the tenth of the herds 
and flocks, and what is to be understood by their 
{ passing under the rod. ? ? v. 32. 



108 LEVITICUS. CHAP. XXVIL 

'Whatsoever passeth under the rod.* This is thus explained 
by the Rabbinical writers : \ When a man was to give the 
tithe of his sheep or calves to God, he was to shut up the 
whole flock in one fold, in which there was one narrow door 
capable of letting out one at a time. The owner about to 
give the tenth to the Lord, stood by the door with a rod in 
his hand, the end of which was dipped in vermillion or red 
ochre. The mothers of these lambs or calves stood without; 
the door being opened, the young ones ran out to join them- 
selves to their dams ; and as they passed out, the owner 
stood with his rod over them and counted 1, 2, 3, &c. and 
when the tenth came, he touched it with the colored rod, by 
which it wa3 distinguished to be the tithe calf, sheep, &c, 
and whether poor or lean, perfect or blemished, that was re- 
ceived as the legitimate tithe.' It is probably in reference 
to this custom that the prophet speaking to Israel says, 
Ezek. 20. 37, 'I will cause you to pass under the rod, and 
will bring you into the word of the covenant ;' i. e. you shall 
be once more claimed as the Lord's property, and be in all 
things devoted to his service, being marked or ascertained by 
special providences and manifestations of his kindness to be 
his peculiar people. 

What is the conclusion of the chapter and the 
book 1 v. 34. 



THE END. 



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